The government must quit. Certainly there will be new cases, and new deaths. The rate will fluctuate over time, location, and demographic. The important information is whether the population is tolerating this, and whether they are adapting. To get this information, the government needs to stand down and watch.
There is a case that the first prohibition failed because it was based on a moral justification and people can argue about what is moral or not. This second prohibition is on more solid ground based on a scientific justification. The justification now is scientific assurance that everyone will end up knowing someone who will die from this disease if the disease doesn’t kill them. We can’t deny science.
We are told with remarkable unison across all governments, as if instructed by a solitary God, that we need to be protected from nature, and against or own nature. The current tablets come in the form of mandatory schedule of vaccines and mandatory social-credit passports. Those governments are presenting these tablets to the people and are observing a similar incongruity Moses faced. They are rapidly approaching the moment that will forever define their character. Will they smash their tablets like Moses did his?
I envision a distant time when a dedomenocracy has been operating for multiple generations so it has good data about human responses to crises. That data should tell the algorithm that humans are prone to fear reactions. It will also tell the algorithm that an over protected population lacks the experience of handing real fears.
A dedomenocracy fears nothing while a democracy fears everything. In this context, everything refers to the collective library of scientific knowledge. Nothing refers to the empty space that may harbor plans that we will can only learn by paying close attention to the present, allowing observations to contradict theories we accepted in the past.
There is a benefit to opening our processes to the possibility that the reality may be changing, where the changing is from an evolving intelligence or even from a plethora of competing intelligences that have transitions of power much like our political systems. Admitting dark data into our algorithms blinds us to this possibility, especially when we allow dark data to have priority over observations.
A government by data could consider the observations of iatrogenic complications and deaths. The public’s fear of a virus could grant this government permission to impose some new authoritarian policy that would do something, but that something would exploit the opportunity to improve the future prospects based on all observations of the current world. Such a government would be free to decide to tackle the problem of iatrogenesis instead of the problem of the virus. Fixing the overextension of medicine may ultimately benefit more people than overreacting to a virus that is not as threatening as the population perceived.
In a democracy, the declaration of an emergency is a declaration to freeze science, particularly in those areas that tend to predict the most pessimistic results if nothing is done. I suspect this is inevitable because a democracy selects specific individuals to be leaders, and human leadership demands steadfast determination to see a policy to completion and the install confidence of the population. Given the recent experience, this particular property of democracy raises doubts about a democracy’s ability to handle a new emergency that is inconsistent with established theories and the operational plans based on those theories.
The failure of the modern democratic governments is that none of these fundamental perspectives of the population were debated democratically. The irony is that the democratic government of elected officials presiding over unelected bureaucrats imposed these answers on the population. Instead of assessing the population’s sentiments on these questions, the democratic government cajoled the population into following the science, and to listen to the doctors. The science may be correct, and the doctors may be wise, but they might be answering the wrong questions.
Humans are not permitted to have watering hole experiences enjoyed freely by the rest of the animal kingdom and probably the plant kingdom as well. If left alone, we tend to restore the watering hole experience with a sense of relief of being open to strangers. Each time the collective society recognizes this happening, society finds an excuse to shut it down or to force some alternative.
