Bike-shedding refers to the tendency to focus on insignificant but comprehensible tasks, the nominal example being materials selection for the bike shed at a nuclear power plant. Everyone can understand bike sheds, only nuclear engineers are qualified to comment on the minutiae of reactor design. The latter is clearly more important than the former, but the former will likely get more discussion time in a layperson’s committee.
The same goes for social activism, where thousands of wannabe intellectuals fixate on relatively trivial issues because that’s what everyone can wrap their heads around.
If the true intellectuals spent their time on tractable problems, then this wouldn’t be a particularly troubling failure mode, because at least the wannabes aren’t getting in the way of serious work. Unfortunately, the leaders of any particular movement tend to be pursuing status within their community rather than the movement’s supposed goals.
The usual way the status competitions play out is through purity signalling. In this context, purity refers to loyalty towards the movement’s beliefs. Whoever believes in the cause the most will garner more respect and acclamation. Intentionally or not, they begin to argue less and less actionable questions and make increasingly impractical demands upon the movement as a whole.
I’ve experienced this first-hand during my time in the libertarian movement. Many libertarians have such an affective death spiral around the non-aggression principle that they argue voting for third-party candidates is an act of violence. NAP uber alles was my reason for ultimately leaving the movement.
This phenomena is almost synonymous with the far-left. Constant in-fighting and purity debates hamstring many socialist, communist, and left-anarchist organizations, which I can’t say is necessarily a bad thing. But conservatives experience it, too; neoreaction was essentially the invention of right-wing impossibilism.
My speculation is that so many people tolerate impossibilism because it accelerates the transition from movement to community. As ideological questions detach from any sort of actionable agenda, there’s less urgency and more time for friendship and non-central discussion. Preference for a better world is a largely philosophical question (though social status makes it easier to accept an objectively unpleasant situation), while even self-described individualists recognize the joy from finding like minds. Even when the movement fails as such, it provided a significant benefit to its adherents.
The pattern repeats itself time and time again. I’ve seen it with the libertarian movement, with the rationalists, and with all sorts of less pleasant groups. I see no clear solution, beyond trying to decouple community from activism. Whether this will work remains to be seen.