Face Masks & Bad Science

Virginia Governor Ralph Northam has decided that all Virginians must wear face masks in “indoor public areas.”  An enlightened authority, he declares that he has good reason for his decision. 

“I am taking this step because science increasingly shows us that the virus spreads less easily when everyone is wearing face coverings,” Northam said during a press conference.

It’s nice to know that science shows this.  It would be helpful to know where we go to consult science.  Perhaps to one of science’s spokespersons, such as Dr. Anthony Fauci. 

"I want to protect myself and protect others, and also because I want to make it be a symbol for people to see that that's the kind of thing you should be doing," Fauci, the nation's top infectious disease expert and a member of the White House's coronavirus task force, told CNN's Jim Sciutto on "Newsroom."

Fauci said he believes that while wearing a mask is not "100% effective," it is a valuable safeguard and shows "respect for another person."

There are two very different argument in favor of face masks here.  One is that face masks serve as a symbol of virtuous intent.  It serves as a symbol for what people should be doing and it shows respect for other persons.  I confess that I am skeptical.  I happen to think that public health policy should be designed to advance public health and not to send signals. 

At any rate, it is surely not within the powers of the governor of Virginia to force people to wear cloth over their faces in order to show respect for others.  As Joe Biden might put it, there’s that thing… the thing in this case being the Free Speech clause of the First Amendment. 

The second argument is that a face mask is “a valuable safeguard,” even if not “100% effective”.  Okay.  Only an idiot would suppose that this practice is perfect.  But if not 100%, then what?  Does science tell us that face masks are 75% or 50% or 15% effective?  A little more precision would help in evaluating Governor Northam’s dictate. 

Dr. Fauci gives us none, but the British Guardian is more helpful.  Here we find a report from “a multidisciplinary group convened by the Royal Society called Delve – Data Evaluation and Learning for Viral Epidemics.”  This is what Delve has to say:

Our analysis suggests that [face mask] use could reduce onward transmission by asymptomatic and pre-symptomatic wearers if widely used in situations where physical distancing is not possible or predictable, contrasting to the standard use of masks for the protection of wearers,” the report notes. “If correctly used on this basis, face masks, including homemade cloth masks, can contribute to reducing viral transmission.

Someone should ask Governor Northam if when he says science, he means Delve.  It turns out that Delve isn’t exactly science.  The Guardian piece goes on:

The [Delve] report prompted other scientists to express their reservations, warning that it amounted to no more than opinion and overstated the available evidence.

Dr Simon Clarke, associate professor in cellular microbiology at the University of Reading, Dr Ben Killingley, consultant in acute medicine and infectious diseases at University College London hospital, and Dr Antonio Lazzarino of the Department of Epidemiology and Public Health at University College London all had the same view of the Delve Report.  To quote Dr. Killingley:

The report is overly optimistic about the value of face coverings and it is incorrect to conclude that the evidence shows that face covering can reduce viral transmission in the community,” he said. “There is in fact no good evidence that face coverings achieve this.”

Dr. Lazzarino goes further:

Based on what we now know about the dynamics of transmission and the pathophysiology of Covid-19, the negative effects of wearing masks outweigh the positive.

We might also consult the World Health Organization:

If you are healthy, you only need to wear a mask if you are taking care of a person with COVID-19.

Is that science? 

I am not competent to judge the science here, but Governor Northam’s dictate was a political act and there I have some expertise.  He knows no more about science than a hog knows about Sunday. 

A Foundational Library for Biopolitical Science

As an addendum to my last post, I can recommend three recent collections of scientific papers by a large number of scholars that will provide anyone with a solid foundation for reading and exploring biopolitical science. 

First and most important, The Princeton Guide to Evolution, ed. by Jonathan B. Lobos.  This is easily the best general guides to an academic subject that I have ever seen.  It is extraordinarily broad and at the same time thorough in each of its chapters.  It is generally accessible to non-specialists, though it may require some attentive reading. 

Second, Chimpanzees and Human Evolution, edited by Muller, Wrangham, and Pilbeam.  If you want to enjoy the benefits of the books I mentioned in my last post, just look up the author’s contributions to this one.  Both volumes were published as recently as 2017. 

Third, The Evolution of Primate Societies, edited by… everyone.  It’s the most dated of the volumes, being published as far back as 2012.  If you want to know what is natural in human social behavior, the best way is to consider our nearest relatives.  To read this book is to swim in that sea of questions. 

Finally, I would be remiss not to recommend one of the first general guides to biopolitical science: Handbook of Biology and Politics, ed. by Steven A. Peterson and Albert Sommit.  If biology and politics overlap anywhere in the realm of thought, this book will have a chapter on it.  I would also be remiss not to point out that the author of Chapter 13, “Political Ethics and Biology,” is very wise. 

A Biopolitical Science Library

I am returning to this blog after a hiatus of more than two years.  I am working on a book with the tentative title: Darwin and the Declaration of Independence.  My thesis is that contemporary research in the evolution of human social, political, and moral behaviors supports a natural right tradition that stretches from Aristotle and Plato, through Locke and the American founders, to Lincoln and Martin Luther King, Jr. 

In this post, I am going to list some of the books and papers in contemporary biosocial science that I lean on heavily.  They constitute a library in what I call biopolitical science. 

First and foremost, Christopher Boehm’s two magisterial works: Hierarchy in the Forest, and Moral Origins.  Boehm establishes that forager societies were characterized by what he calls an egalitarian ethos.  Every (male) member of the band in good standing (not a free rider or a bully) enjoyed the protection of the group and enjoyed more than less equally in whatever resources the group had at its disposal and got the group’s protection against any member who tried to push his weight around.  Group decision making was also egalitarian: each “citizen” gets his say and each abides by the consensus.  Boehm argues that the sanctioning of bullies and free riders (hungry but unwilling to contribute to the hunt) amounted to social selection.  Human moral emotions were shaped by selection pressure as individuals internalized the egalitarian ethos.  For a shorter introduction, see his paper “Egalitarian Behavior and Reverse Dominance Hierarchy”. 

Second, Michael Tomasello’s Why We Cooperate is a pretty good introduction his work on the innate human capacity for cooperation that distinguishes us from other social primates.  Tomasello’s work frames Boehm’s, showing how we got from individuals collaborating out of convenience to a species capable of generating the concept of “we” and “our” good.  For a shorter introduction, see his paper “Two Steps in the Evolution of Human Cooperation”. 

Third, Bernard Chapais’ Primeval Kinship, a forceful argument that it was pair-bonding, stable relationships between one male and two or more females, that transformed our early ancestors from typical social apes into a network of related individuals including aunts, uncles, and cousins.  Unlike our nearest relatives, the chimpanzees and bonobos, humans had a much better idea who their fathers were and that opened up the network of family relations.  When our ancestors began to recognize affinal relationships (in-laws) the network of familial relationships expanded indefinitely.  For a brief introduction, see “Monogamy, strongly bonded groups, and the evolution of human social structure”.   

Fourth, Richard Wrangham’s The Goodness Paradox.  Human beings are the best of animals and the worst of animals.  We get along within our groups and commit atrocious violence against other groups.  Wrangham answers the old question whether human beings are violent by nature or not with “yes.”  He does so by distinguishing between reactive violence (spontaneous irritation) and proactive violence (we could sneak up on them and…).  Most importantly, he invests in the domestication syndrome, the theory that selection against reactive violence produces a range of physical changes that present in human beings and other domestic animals.  We are the self-domesticated species.  See “Two types of aggression in human evolution”.  

These works, read together, provide a foundation for political science and political theory that has so far been sorely lacking in the discipline.