Wire Bonds

The San Diego Daily Union of April 25, 1876, records a wedding by telegraph. W.H. Storey was the U.S. Signal Service operator at Camp Grant, Ariz. He couldn’t get leave to travel to San Diego, where Clara Choate lived, and there was no minister within hundreds of miles of the camp, so it appeared that the wedding couldn’t take place. But Storey thought, “A contract by telegraph is binding; then why can we not be married by telegraph?”

They were. Clara traveled to Camp Grant, and the pair were married over the wire by Jonathan L. Mann, pastor of the Methodist Episcopal church of San Diego. Lt. Philip Reade invited all managers along the line between California and Arizona to be present at their stations as wedding guests.

At 8:30 p.m. the father of the bride sent this message from San Diego:

Greeting to our friends at Camp Grant. We are ready to proceed with the ceremony.
D. CHOATE AND PARTY.

The answer came back:

We are ready.
W.H. STOREY.
CLARA E. CHOATE.

Then the Rev. Mr. Mann read the marriage service, which was repeated to Camp Grant as uttered, word for word, by Mr. Blythe, chief operator at the San Diego office. At the proper moment, the solemn ‘I do’ came back over the wires signed first by ‘William H. Storey,’ then by ‘Clara E. Choate.’ Then, following the words of the minister, the instruments clicked.

‘As a token of your sincerity you will please join your right hands.’

The answer came promptly: ‘It is done.’

The service was then concluded in regular form, after which congratulatory messages were sent the bride and groom from all stations. Suddenly Chief Operator Blythe of San Diego broke in and telegraphed Mr. Storey that ‘the Silver Cornet band of San Diego is just outside the office, giving you and your bride a serenade,’ a welcome that was warmly appreciated even though it was not heard at Camp Grant, 650 miles away.

Mr. and Mrs. Storey are still living in San Diego and have a happy family of five bright children who will always find pleasure in telling the story of their parents’ romantic wedding.

Listening In

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In 1890, as the telephone’s influence spread across the United States, Judge Robert S. Taylor of Fort Wayne, Ind., told an audience of inventors that the telephone had introduced an “epoch of neighborship without propinquity.” Scientific American called it “nothing less than a new organization of society.” The New York Times reported that two Providence men “were recently experimenting with a telephone, the wire of which was stretched over the roofs of innumerable buildings, and was estimated to be fully four miles in length”:

They relate that on the first evening of their telephonic dissipation, they heard men and women singing songs and eloquent clergymen preaching ponderous sermons, and that they detected several persons in the act of practising on brass instruments. This sort of thing was repeated every evening, while on Sunday morning a perfect deluge of partially conglomerated sermons rolled in upon them. … The remarks of thousands of midnight cats were borne to their listening ears; the confidential conversations of hundreds of husbands and wives were whispered through the treacherous telephone. … The two astonished telephone experimenters learned enough of the secrets of the leading families of Providence to render it a hazardous matter for any resident of that city to hereafter accept a nomination for any office.

In 1897 one London writer wrote, “We shall soon be nothing but transparent heaps of jelly to each other.”

(From Carolyn Marvin, When Old Technologies Were New, 1988.)

Bootstraps

Where does power come from? To be legitimate, a law must be enacted by a suitably constituted authority. But this authority must be constituted by some previously enacted law. This chain can’t continue backward forever; there must be some highest authority that appeals to a basic norm rather than to a foregoing set of rules. But how can the legal existence of this basic norm be established? There seem to be only two possibilities:

  1. The basic norm is enacted law. Since it’s not enacted by any other authority, this means it’s enacted by the highest authority itself.
  2. The basic norm isn’t enacted law. This means that its validity isn’t derived from that of any other norm but is an “original fact” that’s needed to underwrite the validity of every other norm in the system.

“Two, and only two, answers seem possible,” writes University of Copenhagen philosopher Alf Ross. “But both seem unacceptable. That is the puzzle.”

Somewhat related: The United Kingdom’s High Court of Chivalry was created in the 14th century to consider cases of the misuse of heraldic arms. It had been silent for centuries when suddenly in 1954 it was called on to hear a case: The Palace Theatre was displaying the arms of the Manchester city council on its seal, suggesting a link between the two. Before hearing the case, the court first had to rule on whether it still existed. It decided that it did. (And the city council won.)

(Alf Ross, “On Self-Reference and a Puzzle in Constitutional Law,” Mind 78:309 [January 1969], 457-480.) (Thanks, Julian.)

No Waiting

In 1892 … a law firm in the American West came up with the idea of a divorce papers vending machine. For a while, at least, legal divorce papers were items that could be bought from a vending machine in Corinne, Utah. A purchaser could insert $2.50 in coins, pull a lever on the side of the machine, and pick up his papers from a delivery drawer that popped open like a cash register drawer. Those papers were then taken to the local law firm — whose name was printed on the form — where the names of the divorcing couple were written in and witnessed.

— Kerry Segrave, Vending Machines: An American Social History, 2002

Podcast Episode 107: Arthur Nash and the Golden Rule

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In 1919, Ohio businessman Arthur Nash decided to run his clothing factory according to the Golden Rule and treat his workers the way he’d want to be treated himself. In this week’s episode of the Futility Closet podcast we’ll visit Nash’s “Golden Rule Factory” and learn the results of his innovative social experiment.

We’ll also marvel at metabolism and puzzle over the secrets of Chicago pickpockets.

See full show notes …

Principle

A Quaker objector in the Civil War:

I was ordered out and required to fall in line with the company and drill, but I refused. They tried to make me and I sat down on the ground. They reminded me of the orders to shoot me, but I told them my God said to fear them not that kill the body, but are not able to kill the soul; but rather to fear him that is able to destroy both soul and body in hell. The company was then ordered to fall back eight paces, leaving me in front of them. They were then ordered by Colonel Kirkland to ‘Load; Present arms; Aim,’ and their guns were pointed directly at my breast. I raised my arms and prayed: ‘Father, forgive them; they know not what they do.’ Not a gun was fired. They lowered them without orders, and some of them were heard to say that they ‘could not shoot such a man.’ The order was then given, ‘Ground arms.’

After weeks of such punishment, William Hockett was captured at Gettysburg and released to live in Philadelphia. He remained there until the end of the war.

Present Company

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Image: Wikimedia Commons

Why do we give gifts during courtship, and what makes a good gift? In 2005, University College London mathematicians Peter D. Sozou and Robert M. Seymour modeled the question with a game. The male begins by offering one of three gifts — valuable, extravagant, or cheap — depending on how attractive he finds the female. After he offers the gift, she decides whether to accept it and mate with him. Afterward, he decides whether to stay with her or seek another partner.

Each is trying to judge the intentions of the other. She must decide whether he wants a serious relationship or only a brief encounter, and he must decide whether she’s really attracted to him or only wants the gift.

According to the courtship game, the most successful strategy for the male is to offer an “extravagant” gift that’s costly to him but intrinsically worthless to the female. This tells the female that he has resources and values her highly, but it protects him from coy fortune-hunters.

“By being costly to the male, the gift acts as a credible signal of his intentions or quality,” write Sozou and Seymour. “At the same time, its lack of intrinsic value to the female serves to deter a ‘gold-digger’, who has no intention of mating with the male, from accepting the gift. In this way, an economically inefficient gift enables mutually suitable partners to be matched.”

(Peter D. Sozou and Robert M. Seymour, “Costly But Worthless Gifts Facilitate Courtship,” Proceedings of the Royal Society B 272, 1877–1884, July 26, 2005.)

The Discursive Dilemma

The employees of a company are trying to decide whether to give up a pay raise so they can afford to install a workplace safety measure. Each employee will vote for the sacrifice if she thinks the danger is sufficiently serious, if the safety measure is sufficiently effective, and if the pay sacrifice is sufficiently bearable. Otherwise she’ll vote against it. The three employees come to this result:

discursive dilemma

This is troubling: A majority of employees supports each of the criteria, and yet each of the three resolves to reject the proposal. If the employees reach their decision by comparing their views about the measure as a whole, then they’ll reject the pay sacrifice. But if they compare their views about each criterion, they’ll accept it.

Princeton philosopher Philip Pettit worries that this phenomenon makes it impossible for us to make confident statements about the beliefs of a group. “Going the conclusion-driven way means adopting a course that is inconsistent with the premises endorsed by the group, and going the premise-driven way means adopting a course that a majority individually reject.”

Both outcomes are undesirable. “Going the first way means sacrificing collective rationality for the sake of responsiveness to individuals, going the second means sacrificing responsiveness to individuals for the sake of collective rationality.”

(Philip Pettit, “Deliberative Democracy and the Discursive Dilemma,” Philosophical Issues 11:1 [2001], 268-299.)

The Public Figure

In 1956 Macedonian poet Venko Markovski was imprisoned under a fictitious name for circulating a poem critical of Marshal Tito.

Among the guards were individuals who were taking correspondence courses in an attempt to earn a degree. One of these guards, knowing I was a writer, came up to me one day and said: ‘I was told you are a writer. You have knowledge of literature. I have a request …’

‘Please, what do you want to know about literature?’

‘Tell me about Macedonian literature.’

‘Whom are you interested in?’

‘Venko Markovski.’

‘Is it possible you don’t recognize Venko Markovski?’

‘I don’t know him.’

There was an unpleasant pause. I felt sorry for this man who was ordered to guard someone without knowing whom he was guarding. I spoke to him as follows:

‘The best way for you to learn about Venko Markovski is to read his poetry written in Croatian. In this way you will understand Markovski the poet, the Partisan, the public figure, and you will pass your exam easily. But if you rely on me to tell you about Venko Markovski, you will find yourself — after you fail your exam — in the very place where Markovski now finds himself.’

‘What do you mean by that?’ the guard asked. ‘Where is he in fact?’

‘Right in front of you, here on Goli Otok.’

‘Can it be that you are really he?’

‘Yes, I am here under another name.’

The guard walked away silent and confused.

“The warden obviously thought that since he had physical possession of his prisoners he disposed of their minds and souls as well,” Markovski wrote after gaining his freedom in 1961. “But he was mistaken; the body is one thing and the soul is another. There is no way to bribe the human conscience once it has committed itself to the struggle for the rights of its people.”

(From Geoffrey Bould, ed., Conscience Be My Guide: An Anthology of Prison Writings, 2005.)

Bedtime Stories

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In his 1948 book The Lost Art of Profanity, Burges Johnson quotes from an opinion by a Judge Hammond of the Supreme Judicial Court of Massachusetts:

The Watch and Ward Society of Boston years ago brought charges against a certain magazine for printing obscene matter, and my old friend the late Kendall Banning was forced to defend the publication. He felt sure that he could make a case, and during the train ride to Boston he had a sudden idea, and began jotting down such nursery rhymes as he could recall. Then he crossed out significant words and substituted asterisks. In court he asked permission to read these rhymes. They later appeared in a privately printed brochure which aroused delight or horror, according to the state of the reader’s mind. A mere sampling will serve here:

A dillar, a dollar
A ten-o’clock scholar,
What makes you *** so soon?
You used to *** at ten o’clock,
But now you *** at noon.

Jack and Jill went up the hill
To *******
Jack fell down and broke his ***
And Jill came tumbling after.

Johnson says that the courtroom broke out in laughter and that Banning had made his point.

04/15/2016 UPDATE: Related (thanks, Mate):