Less Wrong Rationality and Mainstream Philosophy
Part of the sequence: Rationality and Philosophy
Despite Yudkowsky's distaste for mainstream philosophy, Less Wrong is largely a philosophy blog. Major topics include epistemology, philosophy of language, free will, metaphysics, metaethics, normative ethics, machine ethics, axiology, philosophy of mind, and more.
Moreover, standard Less Wrong positions on philosophical matters have been standard positions in a movement within mainstream philosophy for half a century. That movement is sometimes called "Quinean naturalism" after Harvard's W.V. Quine, who articulated the Less Wrong approach to philosophy in the 1960s. Quine was one of the most influential philosophers of the last 200 years, so I'm not talking about an obscure movement in philosophy.
Let us survey the connections. Quine thought that philosophy was continuous with science - and where it wasn't, it was bad philosophy. He embraced empiricism and reductionism. He rejected the notion of libertarian free will. He regarded postmodernism as sophistry. Like Wittgenstein and Yudkowsky, Quine didn't try to straightforwardly solve traditional Big Questions as much as he either dissolved those questions or reframed them such that they could be solved. He dismissed endless semantic arguments about the meaning of vague terms like knowledge. He rejected a priori knowledge. He rejected the notion of privileged philosophical insight: knowledge comes from ordinary knowledge, as best refined by science. Eliezer once said that philosophy should be about cognitive science, and Quine would agree. Quine famously wrote:
The stimulation of his sensory receptors is all the evidence anybody has had to go on, ultimately, in arriving at his picture of the world. Why not just see how this construction really proceeds? Why not settle for psychology?
But isn't this using science to justify science? Isn't that circular? Not quite, say Quine and Yudkowsky. It is merely "reflecting on your mind's degree of trustworthiness, using your current mind as opposed to something else." Luckily, the brain is the lens that sees its flaws. And thus, says Quine:
Epistemology, or something like it, simply falls into place as a chapter of psychology and hence of natural science.
Yudkowsky once wrote, "If there's any centralized repository of reductionist-grade naturalistic cognitive philosophy, I've never heard mention of it."
When I read that I thought: What? That's Quinean naturalism! That's Kornblith and Stich and Bickle and the Churchlands and Thagard and Metzinger and Northoff! There are hundreds of philosophers who do that!
Non-Quinean philosophy
But I should also mention that LW philosophy / Quinean naturalism is not the largest strain of mainstream philosophy. Most philosophy is still done in relative ignorance (or ignoring) of cognitive science. Consider the preface to Rethinking Intuition:
Perhaps more than any other intellectual discipline, philosophical inquiry is driven by intuitive judgments, that is, by what "we would say" or by what seems true to the inquirer. For most of philosophical theorizing and debate, intuitions serve as something like a source of evidence that can be used to defend or attack particular philosophical positions.
One clear example of this is a traditional philosophical enterprise commonly known as conceptual analysis. Anyone familiar with Plato's dialogues knows how this type of inquiry is conducted. We see Socrates encounter someone who claims to have figured out the true essence of some abstract notion... the person puts forward a definition or analysis of the notion in the form of necessary and sufficient conditions that are thought to capture all and only instances of the concept in question. Socrates then refutes his interlocutor's definition of the concept by pointing out various counterexamples...
For example, in Book I of the Republic, when Cephalus defines justice in a way that requires the returning of property and total honesty, Socrates responds by pointing out that it would be unjust to return weapons to a person who had gone mad or to tell the whole truth to such a person. What is the status of these claims that certain behaviors would be unjust in the circumstances described? Socrates does not argue for them in any way. They seem to be no more than spontaneous judgments representing "common sense" or "what we would say." So it would seem that the proposed analysis is rejected because it fails to capture our intuitive judgments about the nature of justice.
After a proposed analysis or definition is overturned by an intuitive counterexample, the idea is to revise or replace the analysis with one that is not subject to the counterexample. Counterexamples to the new analysis are sought, the analysis revised if any counterexamples are found, and so on...
Refutations by intuitive counterexamples figure as prominently in today's philosophical journals as they did in Plato's dialogues...
...philosophers have continued to rely heavily upon intuitive judgments in pretty much the way they always have. And they continue to use them in the absence of any well articulated, generally accepted account of intuitive judgment - in particular, an account that establishes their epistemic credentials.
However, what appear to be serious new challenges to the way intuitions are employed have recently emerged from an unexpected quarter - empirical research in cognitive psychology.
With respect to the tradition of seeking definitions or conceptual analyses that are immune to counterexample, the challenge is based on the work of psychologists studying the nature of concepts and categorization of judgments. (See, e.g., Rosch 1978; Rosch and Mervis 1975; Rips 1975; Smith and Medin 1981). Psychologists working in this area have been pushed to abandon the view that we represent concepts with simple sets of necessary and sufficient conditions. The data seem to show that, except for some mathematical and geometrical concepts, it is not possible to use simple sets of conditions to capture the intuitive judgments people make regarding what falls under a given concept...
With regard to the use of intuitive judgments exemplified by reflective equilibrium, the challenge from cognitive psychology stems primarily from studies of inference strategies and belief revision. (See, e.g., Nisbett and Ross 1980; Kahneman, Slovic, and Tversky 1982.) Numerous studies of the patterns of inductive inference people use and judge to be intuitively plausible have revealed that people are prone to commit various fallacies. Moreover, they continue to find these fallacious patterns of reasoning to be intuitively acceptable upon reflection... Similarly, studies of the "intuitive" heuristics ordinary people accept reveal various gross departures from empirically correct principles...
There is a growing consensus among philosophers that there is a serious and fundamental problem here that needs to be addressed. In fact, we do not think it is an overstatement to say that Western analytic philosophy is, in many respects, undergoing a crisis where there is considerable urgency and anxiety regarding the status of intuitive analysis.
Conclusion
So Less Wrong-style philosophy is part of a movement within mainstream philosophy to massively reform philosophy in light of recent cognitive science - a movement that has been active for at least two decades. Moreover, Less Wrong-style philosophy has its roots in Quinean naturalism from fifty years ago.
And I haven't even covered all the work in formal epistemology toward (1) mathematically formalizing concepts related to induction, belief, choice, and action, and (2) arguing about the foundations of probability, statistics, game theory, decision theory, and algorithmic learning theory.
So: Rationalists need not dismiss or avoid philosophy.
Update: To be clear, though, I don't recommend reading Quine. Most people should not spend their time reading even Quinean philosophy; learning statistics and AI and cognitive science will be far more useful. All I'm saying is that mainstream philosophy, especially Quinean philosophy, does make some useful contributions. I've listed more than 20 of mainstream philosophy's useful contributions here, including several instances of classic LW dissolution-to-algorithm.
But maybe it's a testament to the epistemic utility of Less Wrong-ian rationality training and thinking like an AI researcher that Less Wrong got so many things right without much interaction with Quinean naturalism. As Daniel Dennett (2006) said, "AI makes philosophy honest."
Next post: Philosophy: A Diseased Discipline
References
Dennett (2006). Computers as Prostheses for the Imagination. Talk presented at the International Computers and Philosophy Conference, Laval, France, May 3, 2006.
Kahneman, Slovic, & Tversky (1982). Judgment Under Uncertainty: Heuristics and Biases. Cambridge University Press.
Nisbett and Ross (1980). Human Inference: Strategies and Shortcomings of Social Judgment. Prentice-Hall.
Rips (1975). Inductive judgments about natural categories. Journal of Verbal Learning and Behavior, 12: 1-20.
Rosch (1978). Principles of categorization. In Rosch & Lloyd (eds.), Cognition and Categorization (pp. 27-48). Lawrence Erlbaum Associates.
Rosch & Mervis (1975). Family resemblances: studies in the internal structure of categories. Cognitive Psychology, 8: 382-439.
Smith & Medin (1981). Concepts and Categories. MIT Press.
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Comments (328)
Also, how about William James and pragmatism? I read Pragmatism recently, and had been meaning to post about the many bits that sound like they could've been cut straight from the sequences -- IIRC, there was some actual discussion of making beliefs "pay" -- in precisely the same manner as the sequences speak of beliefs paying rent.
Yup.
Quinean naturalism, and especially Quine's naturalized epistemology, are merely the "fullest" accounts of Less Wrong-ian philosophy to be found in the mainstream literature. Of course particular bits come from earlier traditions.
Parts of pragmatism (Peirce & Dewey) and pre-Quinean naturalism (Sellars & Dewey and even Hume) are certainly endorsed by much of the Less Wrong community. As far as I can tell, Eliezer's theory of truth is straight-up Peircian pragmatism.
I see it as a closer match to Korzybski by way of Hayakawa.
Eliezer's philosophy of language is clearly influenced by Korzybski via Hayakawa, but what is Korzybski's theory of truth? I'm just not familiar.
Maybe I'm out of my depth here. But from a semantic standpoint, I thought that a theory of language pretty much is a theory of truth. At least in mathematical logic with Tarskian semantics, the meaning of a statement is given by saying what conditions make the statement true.
Perplexed,
Truth-conditional accounts of truth, associated with Tarski and Davidson, are popular in philosophy of language. But most approaches to language do not contain a truth-conditional account of truth. Philosophy of language is most reliably associated with a theory of meaning: How is it that words and sentences relate to reality?
You might be right that Eliezer's theory of truth comes from something like Korzybski's (now defunct) theory of language, but I'm not familiar with Korzybski's theory of truth.
I'm only familiar with it through Hayakawa. The reference you provided to support your claim that the General Semantics theory of language is "defunct" says this about the GS theory of truth:
All of which sounds pretty close to Davidson and Tarski to me, though I'm not an expert. And not all that far from Yudkowsky.
I made my comment mentioning Language in Thought and Action before reading your post. I now see that your point was to fit Eliezer into the mainstream of Anglophone philosophy. I agree; he fits pretty well. And in particular, I agree (and regret) that he has been strongly influenced, directly or indirectly, by W. V. O. Quine. I'm not sure why I decided to mention Hayakawa's book - since it (like the sequences) definitely is too lowbrow to be part of that mainstream. I didn't mean for my comment to be taken as disagreement with you. I only meant to contribute some of that scholarship that you are always talking about. My point is, simply speaking, that if you are curious about where Eliezer 'stole' his ideas, you will find more of them in Hayakawa than in Peirce.
Probably, though Yudkowsky quotes Peirce here.
My theory of truth is explicitly Tarskian. I'm explicitly influenced by Korzybski on language and by Peirce on "making beliefs pay rent", but I do think there are meaningful and true beliefs such that we cannot experientally distinguish between them and mutually exclusive alternatives, i.e., a photon going on existing after it passes over the horizon of the expanding universe as opposed to it blinking out of existence.
Thanks for clarifying!
For the record, my own take:
As a descriptive theory of how humans use language, I think truth-conditional accounts of meaning are inadequate. But that's the domain of contemporary linguistics, anyway - which tends to line up more with the "speech acts" camp in philosophy of language.
But we need something like a Tarskian theory of language and truth in order to do explicit AI programming, so I'm glad we've done so much work on that. And in certain contexts, philosophers can simply adopt a Tarskian way of talking rather than a more natural-language way of talking - if they want to.
And I agree about there being meaningful and true beliefs that we cannot experientially distinguish. That is one point at which you and I disagree with the logical positivists and, I think, Korzybski.
Korzybski's theory of language places the source of meaning in non-verbal reactions to 'basic' undefined terms, or terms that define each other. This has two consequences for his theory of truth.
First, of course, he thinks we should determine truth using non-verbal experience.
Second, he explicitly tries to make his readers adopt 'undefined terms' and the associated reactions from math and science, due to the success of these systems. Korzybski particularly likes the words "structure," "relation," and "order" -- he calls science structural knowledge and says its math has a structure similar to the world. As near as I can tell, he means by this that if b follows a in the theory then those letters should represent some B and A which have the 'same' relation out in the world.
I don't know that 2011 science rejects his theory of language. His grand attempt to produce a system like Aristotle's does seem like a sad tale in that, while his verbal formulation of the "logic of probability" seems accurate, he couldn't apply it despite knowing more than enough math to do so.
In undergrad I had to read Quine's From Stimulus to Science for one of my philosophy classes, and I remember thinking "so what's your point?" It seemed like what Quine really needed to do in that work was talk about induction, but he just skirted the issue. Have you read it? What's your take? This was my only real exposure to Quine, so it's probably part of the reason I dismissed him.
(It's been a couple years since I've read it, so my memory may be off or I might have a different view if I read it now.)
I think Quine's original works are hard to read, and not the best presentation of his own work. I recommend instead Quine: a guide for the perplexed.
In general, I think primary literature is over-recommended for initial learning. There is almost always better coverage of the subject in secondary literature.
FWIW, I think most of Quine's original work that I've read is very nicely written and very clear. (Not all; for some reason I never really got on with Word and object.)
The community definitely needs to work on this whole "virtue of scholarship" thing.
LW community or the philosophy community?
I was talking about the LW community.
Hilary Kornblith was my advisor in grad school. He's a cool dude.
I'm jealous! As you probably know, he is perhaps the leading defender of naturalized epistemology today.
Yup. I took a class on naturalized epistemology with him and got to listen to him talk about it in his nifty deep voice.
One philosopher whose work it would be extremely interesting to see analyzed from a LW-style perspective is Max Stirner. Stirner has, in my opinion, been unfairly neglected in academic philosophy, and to the extent that his philosophy has been given attention, it was mostly in various nonsensical postmodernist and wannabe-avantgardist contexts. However, a straightforward reading of his original work is a very rewarding intellectual exercise, and I'd really like to see a serious no-nonsense discussion of his philosophy.
I assume you are familiar with this guy:
No, I've never heard of him, but thanks for the link. (For what that's worth, I'm not a fan of Rand, and I've never read much from her. I am probably biased against her because of the behavior of her followers, but nevertheless, what little I've read from her writings seems rather incoherent.)
deconstructions which point out that hegel, stirner, and marx were disingenuous in their use of language and reasoning is useful.
I'm highly skeptical. I suspect that you may have failed to distinguish between sensory empiricism, which is a large standard movement, and the kind of thinking embodied in How An Algorithm Feels From the Inside which I've never seen anywhere else outside of Gary Drescher (and rumors that it's in Dennett books I haven't read).
Simple litmus test: What is the Quinean position on free will?
"It's nonsense!" = what I think standard "naturalistic" philosophy says
"If the brain uses the following specific AI-ish algorithms without conscious awareness of it, the corresponding mental ontology would appear from the inside to generate the following intuitions and apparent impossibilities about 'free will'..." = Less Wrong / Yudkowskian
A partial answer here:
I have always been too shy to ask, but would anyone be willing to tell me how wrong I am about my musings regarding free will here? I haven't read the LW sequence on free will yet, as it states "aspiring reductionists should try to solve it on their own." I tried, any feedback?
I don't think it's very good. (On the other hand, I have seen a great deal worse on free will.) There seem to be some outright errors or at least imprecisions, eg.:
To keep on topic, are you familiar with quining and all the ways of self-referencing?
I am vaguely aware of it. As far as I know a Quine can be seen as an artifact of a given language rather than a complete and consistent self-reference. Every Quine is missing some of its own definition, e.g. "when preceded by" or "print" need external interpreters to work as intended. No closed system can contain a perfect model of itself and is consequently unable to predict its actions, therefore no libertarian free will can exist.
What is outright wrong or imprecise about it?
The main point I tried to make is that a definition of free will that does satisfy our understanding of being free agents is possible if you disregard free from and concentrate on free to.
Eliezer,
I'm not trying to say that you haven't made genuine contributions. Making genuine contributions in the Quinean path is what I mean when you say your work is part of that movement. And certainly, you speak a different language - the language of algorithms and AI rather than that of analytic philosophy. (Though there are quite a few who are doing philosophy in the language of AI, too: Judea Pearl is a shining example.)
'How an algorithm feels from the inside' is an important insight - an important way of seeing things. But your factual claims about free will are not radical. You agree with all naturalists that we do not have libertarian free will. We have no power to cause effects in the world without ourselves being fully caused, because we are fully part of nature. And you agree with naturalists that we are, nonetheless, able to deliberate about our actions. And that deliberation can, of course, affect the action we eventually choose. Our beliefs and desires affect our decisions, too.
Your differences with Quine look, to me at least, more like the differences that Quinean naturalists have with each other, rather than the differences that Quinean naturalists have with intuitionists and theists and postmodernists and phenomenologists, or even non-Quinean "naturalists" like Frank Jackson and David Chalmers.
Luke,
From my perspective, the idea that we do not have libertarian free will is too obvious to be interesting. If you want to claim that places me in a particular philosophical camp, fine, but that doesn't mean they do the same sort of cognitive labor I do when I'm doing philosophy. I knew there wasn't libertarian free will the instant I first considered the problem, at I think maybe age fourteen or thereabouts; if that made me a master philosopher, great, but to me it seems like the distance from there to being able to resolve the algorithms of the brain into their component parts was the interesting part of the journey.
(And Judea Pearl I have quite well acknowledged as an explicit shoulder to stand upon, but so far as I know he's another case of an AI researcher coming in from outside and solving a problem where philosophers just spun their wheels because they didn't think in algorithms.)
I did not put you in the Quinean camp merely because of your agreement about libertarian free will. I listed about a dozen close comparisons on matters that are highly controversial in mainstream philosophy. And I placed special emphasis on your eerily echo-ish defense of Quine's naturalized epistemology, which is central to both your philosophy and his.
I agree with you about Judea Pearl coming from AI to solve problems on which philosophers had been mostly stalled for centuries. Like Dennett says, AI researchers are doing philosophy - and really good philosophy - without really knowing it. Except for Pearl, actually. He does know he's doing philosophy, as becomes apparent in his book on causality, for example, where he is regularly citing the mainstream philosophical literature on the subject (alongside statistics and AI and so on).
Look, if someone came to me and said, "I'm great at LW-style philosophy, and the proof of this is, I can argue there's no libertarian free will" I would reply "You have not yet done any difficult or worthwhile cognitive work." It's like saying you don't believe in astrology. Well, great, and yes there's lots of people who disagree with you about that, but there's a difference between doing grade school arithmetic and doing calculus, and "There is no libertarian free will" is grade school arithmetic. It doesn't interest me that this philosophical school agrees with me about that. It's too simple and basic, and part of what I object to in philosophy is that they are still arguing about problems like this instead of moving onto real questions.
Eliezer,
I don't get it. Your comment here doesn't respond to anything I said in my previous comment. The first sentence of my previous comment is: "I did not put you in the Quinean camp merely because of your agreement about libertarian free will."
I think Eliezer is suggesting that all the things you've mentioned that distinguish Quinean naturalists from other philosophers are similarly basic, and that "LW-style philosophy" takes (what turns out to be) Quinean naturalism as a starting point and then goes on to do things that no one working in mainstream philosophy has thought of.
In other words, that the problem with mainstream philosophy isn't that it's all wrong, but that much of it is wrong and that the part that isn't wrong is mostly not doing anything interesting with its not-wrongness.
(I make no comment on whether all, or some, or none, of that is correct. I'm just hoping to reduce the amount of talking-past-one-another here.)
I affirm this interpretation.
Eliezer is suggesting that the Quineans are "not doing anything interesting with [their] not-wrongness" after being aware of the field for all of an hour and a half?!
Makes perfect sense to me. Someone comes up to me and says "This person is a brilliant mathematician! She just showed me a proof that there's no highest prime, and proved Pythagoras' theorem!" my response would be that that's still no evidence that she's made any worthwhile contribution to mathematics. She may have, but there's little reason to believe it from the original statement.
"still no evidence" is very much different to claims that certain properties do not exist in a given body of work. Absence of evidence (after an hour's looking, if that) is not evidence of absence.
Seems to me less like that and more like, "this Euclid fellow was brilliant", followed by a list of things that Euclid proved before anybody else proved. Timing matters here. It's no coincidence that before Quine came along, the clever Eliezers were not taking Quinean naturalism for granted.
For another analogy, if someone came along and told you, "this Hugh Everett fellow was brilliant! Here, read this paper in which he argues that the wave function never collapses", would you say, "well, Eliezer already went through that a few years ago; there's still no evidence that Everett made any worthwhile contribution"?
Okay, so what have they done that I would consider cognitive philosophy? It doesn't matter how many verbal-type non-dissolved questions we agree on apart from that. I'm taking free will as an exemplar and saying, "But it's all like that, so far as I've been able to tell."
I'm not sure what you mean by this. Are you saying that my claim that LW-style philosophy shares many central assumptions with Quinean naturalism in contrast to most of philosophy doesn't hinge on whether or not I can present a long list of things on which LW-style philosophy and Quinean naturalism agree on, in contrast to most of philosophy?
I suspect that's not what you're saying, but then... what do you think it was that I was claiming in the first place?
Or, another way to put it: Which sentence of my original article are you disagreeing with? Do you disagree with my claim that "standard Less Wrong positions on philosophical matters have been standard positions in a movement within mainstream philosophy for half a century"? Or perhaps you disagree with my claim that "Less Wrong-style philosophy is part of a movement within mainstream philosophy to massively reform philosophy in light of recent cognitive science - a movement that has been active for at least two decades"? Or perhaps you disagree with my claim that "Rationalists need not dismiss or avoid philosophy"?
I wonder if you agree with gjm's suggestion that "LW-style philosophy takes (what turns out to be) Quinean naturalism as a starting point and then goes on to do things that no one working in mainstream philosophy has thought of." That's roughly what I said above, though of course I'll point out that lots of Quinean naturalists have taken Quinean naturalism as a starting point and done things that nobody else thought of. That's just what it means to make original contributions in the movement.
I'll be happy to provide examples of "cognitive philosophy" once I've got this above bit cleared up. I've given examples before (Schroeder 2004; Bishop & Trout 2004; Bickle 2003), but of course I could give more detail.
I'm saying that the claim that LW-style philosophy shares many assumptions with Quinean naturalism in contrast to most of philosophy is unimportant, thus, presenting the long list of basic assumptions on which LW-style and Quinean naturalism agree is from my perspective irrelevant.
Yes. What I would consider "standard LW positions" is not "there is no libertarian free will" but rather "the philosophical debate on free will arises from the execution of the following cognitive algorithms X, Y, and Z". If the latter has been a standard position then I would be quite interested.
The kind of reforms you quote are extremely basic, along the lines of "OMG there are cognitive biases and they affect philosophers!" not "This is how this specific algorithm generates the following philosophical debate..." If the movement hasn't progressed to the second stage, then there seems little point in aspiring LW rationalists reading about it.
GJM's suggestion is correct but the thing which you seem to deny and which I think is true is that LW is at a different stage of doing this sort of philosophy than any Quinean naturalism I have heard of, so that the other Quineans "doing things that nobody else have thought of" don't seem to be doing commensurate work.
I am not asking for an example of someone who agrees with me that, sure, cognitive philosophy sounds like a great idea, by golly. There's a difference between saying "Sure, evolution is true!" and doing evolutionary biology.
I'm asking for someone who's dissolved a philosophical question into a cognitive algorithm, preferably in a way not previously seen before on LW.
Did you read the LW sequence on free will, both the setup and the solution? Apologies if you've already previously answered this question, I have a vague feeling that I asked you before and you said yes, but still, just checking.
On the whole, you seem to think that I should be really enthusiastic about finding philosophers who agree with my basic assumptions, because here are these possible valuable allies in academia - why, if we could reframe LW as Quineanism, we'd have a whole support base ready-made!
Whereas I'm thinking, "If you ask what sort of activity these people perform in their daily work, their skills are similar to those of other philosophers and unlike those of people trying to figure out what algorithm a brain is running" and so they can't be hired to do the sort of work we need without extensive retraining; and since we're not out to reform academic philosophy, per se, it's not clear that we need allies in a fight we could just bypass.
Well, it's important to my claim that LW-style philosophy fits into the category of Quinean naturalism, which I think is undeniable. You may think Quinean naturalism is obvious, but well... that's what makes you a Quinean naturalist. Part of the purpose of my post is to place LW-style philosophy in the context of mainstream philosophy, and my list of shared assumptions between LW-style philosophy and Quinean philosophy does just that. That goal by itself wasn't meant to be very important. But I think it's a categorization that cuts reality near enough the joints to be useful.
Then we are using the word "standard" in different ways. If I were to ask most people to list some "standard LW positions", I'm pretty sure they would list things like reductionism, empiricism, the rejection of libertarian free will, atheism, the centrality of cognitive science to epistemology, and so on - long before they list anything like "the philosophical debate on free will arises from the execution of the following cognitive algorithms X, Y, and Z". I'm not even sure how much consensus that enjoys on Less Wrong. I doubt it is as much a 'standard' position on Less Wrong than the other things I mentioned.
But I'm not here to argue about the meaning of the word standard.
Disagreement: dissolved.
Moving on: Yes, I read the free will stuff. 'How an Algorithm Feels from the Inside' is one of my all-time favorite Yudkowsky posts.
I'll have to be more clear on what you think LW is doing that Quinean naturalists are not doing. But really, I don't even need to wait for that to respond. Even work by philosophers who are not Quinean naturalists can be useful in your very particular line of work - for example in clearing up your CEV article's conflation of "extrapolating" from means to ends and "extrapolating" from current ends to new ends after reflective equilibrium and other processes have taken place.
Finally, you say that if Quinean naturalism hasn't progressed from recognizing that biases affect philosophers to showing how a specific algorithm generates a philosophical debate then "there seems little point in aspiring LW rationalists reading about it."
This claim is, I think, both clearly false as stated and misrepresents the state of Quinean naturalism.
First, on falsity: There are many other useful things for philosophers (including Quinean naturalists) to be doing besides just working with scientists to figure out why our brains produce confused philosophical debates. Since your own philosophical work on Less Wrong has considered far more than just this, I assume you agree. Thus, it is not the case that Quinean naturalists aren't doing useful work unless they are discovering the cognitive algorithms that generate philosophical debates.
Second, on misrepresentation: Quinean naturalists don't just discuss the fact that cognitive biases affect philosophers. Quinean naturalists also discuss how to do philosophy amidst the influence of cognitive biases. That very question is a major subject of your writing on Less Wrong, so I doubt you see no value in it. Moreover, Quinean naturalists do sometimes discuss how cognitive algorithms generate philosophical debates. See, for example, Eric Schwitzgebel's recent work on how introspection works and why it generates philosophical confusions.
It seems you're not just resisting the classification of LW-style philosophy within the broader category of Quinean naturalism. You're also resisting the whole idea of seeing value in what mainstream naturalistic philosophers are doing, which I don't get. How do you think that thought got generated? Reading too much modal logic and not enough Dennett / Bickle / Bishop / Metzinger / Lokhorst / Thagard?
I'm not even trying to say that Eliezer Yudkowsky should read more naturalistic philosophy. I suspect that's not the best use of your time, especially given your strong aversion to it. But I am saying that the mainstream community has useful insights and clarifications and progress to contribute. You've already drawn heavily from the basic insights of Quinean naturalism, whether or not you got them from Quine himself. And you've drawn from some of the more advanced insights of people like Judea Pearl and Nick Bostrom.
So I guess I just don't get what looks to me like a strong aversion in you to rationalists looking through Quinean naturalistic philosophy for useful insights. I don't understand where that aversion is coming from. If you're not that familiar with Quinean naturalistic philosophy, why do you assume in advance that it's a bad idea to read through it for insights?
It might be useful, if only for gaining status and attention and funding, to connect your work directly to one or several academic fields. To present it as a synthesis of philosophy, computer science, and cognitive science (or some other combination of your choice.) When people ask me what LessWrong is, I generally say something like "It's philosophy from a computer scientist's perspective." Most people can only put a mental label on something when they have a rough idea of what it's like, and it's not practical to say, "Well, our work isn't like anything."
That doesn't mean you have to hire philosophers or join a philosophy department; it might not mean that you, personally, have to do anything. But I do think that more people would be interested, and have a smaller inferential distance, if LW ideas were generally presented as related to other disciplines.
Just taking the example I happen to know about, Sarah-Jane Leslie works on the meaning of generics. (What do we mean when we say "Tigers have stripes" ? All tigers? Most tigers? Normal tigers? But then how do we account for true statements like "Tigers eat people" when most tigers don't eat people, or "Peacocks have colorful tails" when female peacocks don't have colorful tails?) She answers this question directly using evidence from cognitive science. I think it counts as question-dissolving.
Eliezer's response does not. It looks like the response of one who feels their baby, LW style philosophy, is under attack. But it isn't.
Methinks Eliezer needs to spend more time practicing the virtues of scholarship by actually reading much of the philosophy that he is critiquing. His assessments of "naturalistic" philosophy seem like straw men. Furthermore, from a psychological perspective, it seems like Eliezer is trying to defend his previously made commitments to "LW-Style philosophy" at all costs. This is not the mark of true rationality - true rationality admits challenges to previous assumptions.
When I read your first post here, my mind immediately went to You're Entitled to Arguments, But Not (That Particular) Proof. I gave you you the benefit of the doubt since you called it a 'litmus test' (however arbitrary), but you seem to have anchored on that. If your work is in substantial agreement with an established field in philosophy, that means there are more intelligent people who could become allies, and a store of knowledge from where valuable insights could come. I don't know why you are looking this particular gift horse in the mouth.
There's lots of people I think have valuable insights - cognitive scientists, AI researchers, statistical learning experts, mathematicians...
The question is whether high-grade academic philosophy belongs on the scholarship list, not whether scholarship is a virtue. The fact that they have managed to produce a minority school that agrees with Gary Drescher on the extremely basic question of whether there's libertarian free will (no) and people are made of atoms (yes), does not entitle them to a position next to "Artificial Intelligence: A Modern Approach".
Physicalism and the rejection of free will are both majority positions in Anglophone philosophy, actually, but I agree that agreement on those points doesn't put someone on the shelf next to AIMA.
Regarding physicalism, I don't entirely trust that survey.
Firstly, most of those who call themselves physicalists nevertheless think that qualia exist and are Deeply Mysterious, such that one cannot deduce a priori, from objective physical facts, that Alfred isn't a zombie or that Alfred and Bob aren't qualia-inverted with respect to each other.
Secondly, in very recent years - 90s into the new century - I think there's been a rising tide of antimaterialism. Erstwhile physicalists such as Jaegwon Kim have defected. Anthologies are published with names like "The Waning of Materialism".
As the survey itself tell us, only 16% accept or lean towards "zombies are inconceivable".
This is all consistent with my experience in internet debates, where it seems that most upcoming or wannabe philosophers who have any confident opinions on the matter are antimaterialists.
All good points. I take back the claim that physicalism is a majority position; that is under serious doubt.
How sad! :(
[...]
Strictly speaking, I don't think either of these requires abandonment of physicalism by even a small degree. To say that one can or cannot conceive something is not to directly say anything about reality itself (#). To say that one can or cannot deduce something is, again, not directly to say anything about reality itself (#except in the trivial sense that it says something about what one, i.e. a real person, can or cannot deduce, or can or cannot conceive). Even if you want to argue that it says something about reality itself, however indirectly, it's not at all obvious that it says this particular thing (i.e. non-physicalism).
In particular, I am well aware of the severe limitations of deduction as a path to knowledge. Being so aware, I am not in the slightest surprised by, or troubled by, the inability to deduce that Alfred isn't a zombie. I don't see why I should be troubled. As for what I can conceive - well, I can conceive all sorts of things which have no obvious connection to reality. Why should examination of the limits of my imagination give me any sort of information about whether physicalism is true?
The key question for me is: is the hypothesis of physicalism tenable? I'm not asking for proof, deductive or otherwise. I am asking whether the hypothesis is consistent with the evidence and internally coherent. The fact that someone can conceive of zombies, and therefore conceive that the hypothesis is false, is no disproof of the hypothesis. And similarly, the fact that the hypothesis of physicalism cannot be deduced is no disproof either.
Possibly you should state your hypothesis ahead of time and define what would count (or have counted in the past) as a worthwhile contribution to LW-style rationalism from within the analytic philosophy community.
Then we would have a concrete way to decide the question of whether analytic philosophy has contributed anything in the past, or contributes anything in the future.
It also might turn out in the process of formalising your definition of what counts as a worthwhile contribution that nothing outside of your specific field of AI research counts for you, which would in itself be a worthwhile realisation.
Acknowledging my own biases here, I'm an analytic philosopher who mostly teaches scientific methodology and ethics (with a minor side interest in statistics) and my reaction to perusing the LW content was that there were some very interesting and valuable nuggets here for me to fossick out but that the bulk of the content wasn't new or non-obvious to me.
Possibly there is so little for you in philosophy that has real novelty or value because there is already enormous overlap between what you do and what is done in the relevant subset of philosophy.
Being a philosopher makes you acutely aware of how deep the intellectual debts of most modern people are to philosophy, and how little awareness of this they have. It's all too easy to believe that one came to one's moral viewpoint entirely unassisted and entirely naturally, for example, without being aware that one is actually articulating a mixture of Kant and Bentham's ideas that you never would have come up with had you lived before Kant and Bentham. Many people who have never heard of Peter Singer take the animal liberation movement for granted, unaware that the term "animal liberation" was coined by a philosopher in 1975 drawing on previous work by philosophers in the 1970s.
Dennett is one of the leaders of mainstream philosophy. If it's in Dennett, Luke wins.
How did you acquire your beliefs about what standard "naturalistic" philosophy says? I have this impression that it was from outside caricatures rather than philosophers themselves.
Remember Scott Aaronson's critique of Stephen Wolfram? You seem at risk of being in a similar position with respect to mainstream analytic philosophy as Wolfram was with respect to mainstream science.
When I read posts on Overcoming Bias (and sometimes also LW) discussing various human frailties and biases, especially those related to status and signaling, what often pops into my mind are observations by Friedrich Nietzsche. I've found that many of them represent typical OB insights, though expressed in a more poetic, caustic, and disorganized way. Now of course, there's a whole lot of nonsense in Nietzsche, and a frightful amount of nonsense in the subsequent philosophy inspired by him, but his insight about these matters is often first-class.
I agree with this actually.
Thanks so much. I didn't know about Quine, and from what you've quoted it seems quite clearly in the same vein as LessWrong.
Also, out of curiosity, do you know if anything's been written about whether an agent (natural or artificial) needs goals in order to learn? Obviously humans and animals have values, at least in the sense of reward and punishment or positive and negative outcomes -- does anyone think that this is of practical importance for building processes that can form accurate beliefs about the world?
Could you clarify what you mean? When I parse your second paragraph, it comes across to my mind as three or four separate questions...
Ok, this is actually an area on which I'm not well-informed, which is why I'm asking you instead of "looking it up" -- I'd like to better understand exactly what I want to look up.
Let's say we want to build a machine that can form accurate predictions and models/categories from observational data of the sort we encounter in the real world -- somewhat noisy, and mostly "uninteresting" in the sense that you have to compress or ignore some of the data in order to make sense of it. Let's say the approach is very general -- we're not trying to solve a specific problem and hard-coding in a lot of details about that problem, we're trying to make something more like an infant.
Would learning happen more effectively if the machine had some kind of positive/negative reinforcement? For example, if the goal is "find the red ball and fetch it" (which requires learning how to recognize objects and also how to associate movements in space with certain kinds of variation in the 2d visual field) would it help if there was something called "pain" which assigned a cost to bumping into walls, or something called "pleasure" which assigned a benefit to successfully fetching the ball?
Is the fact that animals want food and positive social attention necessary to their ability to learn efficiently about the world? We're evolved to narrow our attention to what's most important for survival -- we notice motion more than we notice still figures, we're better at recognizing faces than arbitrary objects. Is it possible that any process needs to have "desires" or "priorities" of this sort in order to narrow its attention enough to learn efficiently?
To some extent, most learning algorithms have cost functions associated with failure or error, even the one-line formulas. It would be a bit silly to say the Mumford-Shaw functional feels pleasure and pain. So I guess there's also the issue of clarifying exactly what desires/values are.
What you care about determines what your explorations learn about. An AI that didn't care about anything you thought was important, even instrumentally (it had no use for energy, say) probably wouldn't learn anything you thought was important. A probability-updater without goals and without other forces choosing among possible explorations would just study dust specks.
That was my intuition. Just wanted to know if there's more out there.
What, you mean in mainstream philosophy? I don't think mainstream philosophers think that way, even Quineans. The best ones would say gravely, "Yes, goals are important" and then have a big debate with the rest of the field about whether goals are important or not. Luke is welcome to prove me wrong about that.
Yes, that's about right.
AI research is where to look in regards to your question, SarahC. Start with chapter 2 and the chapters with 'decisions' in the title in AI: A Modern Approach.
Thank you!
I actually don't think this is about right. Last time I asked a philosopher about this, they pointed to an article by someone (I.J. Good, I think) about how to choose the most valuable experiment (given your goals), using decision theory.
My first exposure was his mathematical logic book. At the time, I didn't even realize he had a reputation as a philosopher per se. (I knew from the back cover of the book that he was in the philosophy department at Harvard, but I just assumed that that was where anyone who got sufficiently "foundational" about their mathematics got put.)
Ah, see, when I learned a little logic, I shuddered, muttered "That is not dead which can unsleeping lie," and moved on. I'll come back to it if it ever seems useful though.
That is exactly why I enjoy learning about logic.
Will Sawin, aspiring necromancer... That should be on your business card.
I should have a business card.
Yah, I sometimes joke that logicians are viewed by mathematicians in the same way that mathematicians are viewed by normal people. Logic makes complete sense to me, but some of my professional mathematician friends cannot understand my tastes at all. I, on the other hand, cannot understand how one can get interested in homological algebra or other such things, when there are all these really pressing logical issues to solve :-)
Practical importance for what purpose? Whatever that purpose is, adding heuristics that optimize the learning heuristics for better fulfillment of that purpose would be fruitful for that purpose.
It would be of practical importance to the extent the original implementation of the learning heuristics is suboptimal, and to the extent the implementable learning-heuristic-improving heuristics can work on that. If you are talking of autonomous agents, self-improvement is a necessity, because you need open-ended potential for further improvement. If you are talking about non-autonomous tools people write, it's often difficult to construct useful heuristic-improvement heuristics. But of course their partially-optimized structure is already chosen while making use of the values that they're optimized for, purpose in the designers.
What do you mean by a goal? Or learning?
Those names are clearly made-up :)
Possibly helpful: a PDF version of Medin's "Concepts and Categories."
From my small but nontrivial knowledge of Quine, he always struck me as having a critically wrong epistemology.
LW-style epistemology looks like this:
whereas Quine's seems more like
which seems to be missing most of the point.
His boat model always struck me as something confused that should be strongly modified or replaced by a Bayesian epistemology in which posterior follows logically and non-destructively from prior, but I may be in the minority in LW on this.
It's true that Quine lacked the insights of contemporary probability theory and AI, but remember that Quine's most significant work was done before 1970. Quine was also a behaviorist. He was wrong about many things.
My point was that both Quine and Yudkowsky think that recursive justification bottoms out in using the lens that sees its own flaws to figure out how humans gain knowledge, and correcting mistakes that come in. That's naturalized epistemology right there. Epistemology as cognitive science. Of course, naturalized epistemology has made a lot of progress since then thanks to the work of Kahneman and Tversky and Pearl and so on - the people that Yudkowsky learned from.
What's wrong with behaviorism? I was under the impression that behaviorism was outdated but when my daughter was diagnosed as speech-delayed and borderline autistic we started researching therapy options. The people with the best results and the best studies (those doing 'applied behavior analysis') seem to be pretty much unreconstructed Skinnerists. And my daughter is making good progress now.
I'll take flawed philosophy with good results over the opposite any day of the week. But I'm still curious about flaws in the philosophy.
May I recommend Dennett's "Skinner Skinned", in Brainstorms?
Thank you, holding the book in my hand and reading it now.
Okay, I read it. It's funny how Dennett's criticism of Skinner partially mirrors Luke's criticism of Eliezer. Because Skinner uses terminology that's not standard in philosophy, Dennett feels he needs to be "spruced up".
"Thus, spruced up, Skinner's position becomes the following: don't use intentional idioms in psychology" (p. 60). It turns out that this is Quine's position and Dennett sort of suggests that Skinner should just shut up and read Quine already.
Ultimately, I can understand and at least partially agree with Dennett that Skinner goes too far in denying the value of mental vocabulary. But, happily, this doesn't significantly alter my belief in the value of Skinner type therapy. People naturally tend to err in the other direction and ascribe a more complex mental life to my daughter than is useful in optimizing her therapy. And I still think Skinner is right that objections to behaviorist training of my daughter in the name of 'freedom' or 'dignity' are misplaced.
Anyway, this was a useful thing to read - thank you, ciphergoth!
Personally, I'm finding that avoiding anthropomorphising humans, i.e. ignoring the noises coming out of their mouths in favour of watching their actions, pays off quite well, particularly when applied to myself ;-) I call this the "lump of lard with buttons to push" theory of human motivation. Certainly if my mind had much effect on my behaviour, I'd expect to see more evidence than I do ...
I take exception to that: I have a skeletal structure, dammit!
I think the reference is to the brain rather than to the whole body.
(blink)
(nods) Yes, indeed.
Exception withdrawn.
Well played!
Yep. Anthropomorphizing humans is a disasterously wrong thing to do. Too bad everyone does it.
No, they just look like they're doing it; saying humans are athropomorphizing would attribute more intentionality to humans than is justified by the data.
Well, the mind seems to. I'm using "mind" here to mean the bit that says "I" and could reflect on itself it if it bothered to and thinks it runs the show and comes up with rationalisations for whatever it does. Listening to these rationalisations, promises, etc. as anything other than vague pointers to behaviour is exceedingly foolish. Occasionally you can encourage the person to use their "mind" less annoyingly.
I think they anthropomorphise as some sort of default reflex. Possibly somewhere halfway down the spinal cord, certainly not around the cerebrum.
I was joking. :-P
Ha ha only serious ;-p
I may be wrong, but I think that SilasBarta is pointing out, maybe with some tongue-in-cheek, that you can't accuse humans of anthropomorphizing other humans without yourself being guilty of anthropomorphizing those humans whom you accuse.
Edit: Looks like this was the intended reading.
I am finding benefits from trying not to anthropomorphise myself. That is, rather than thinking of my mind as being in control of my actions, I think of myself as a blob of lard which behaves in certain ways. This has actually been a more useful model, so that my mind (which appears to be involved in typing this, though I am quite ready to be persuaded otherwise) can get the things it thinks it wants to happen happening.
It sounds like what you are describing is rationalization, either doing it yourself or accepting people's rationalization about themselves.
Pretty much. I'm saying "mind" for effect, and because people think the bit that says "I" has much more effect than it appears to from observed behaviour.
No, I'm talking about behaviorist psychology. Behaviorist psychology denied the significance (and sometimes the existence) of cognitive states. Showing that cognitive states exist and matter was what paved the way to cognitive science. Many insights from behaviorist psychology (operant conditioning) remain useful, but it's central assumption is false, and it must be false for anyone to be doing cognitive science.
Okay, but now I'm getting a bit confused. You seem to me to have come out with all the following positions:
Those things don't seem to go well together. What am I misunderstanding?
Quinean naturalism does not have an exclusive lock on useful philosophy, but it's the most productive because it starts from a bunch of the right assumptions (reductionism, naturalized epistemology, etc.)
Like I said, Quine was wrong about lots of things. Behaviorism was one of them. But Quine still saw epistemology as a chapter of the natural sciences on how human brains came to knowledge - the field we now know as "cognitive science."
Quine apparently said, "I consider myself as behavioristic as anyone in his right mind could be". That sounds good, can I subscribe to that?
Bayesian inference is not a big step up from Laplace, and the idea of an optimal model that humans should try to approximate is a common philosophical position.
Who cares when his work was done. We want to know how to find work that helps us to understand things today. It's not about how smart he was, but about how much his ideas can help us.
And my answer is "not much." Like I say, all the basics of Quinean philosophy are already assumed by Less Wrong. I don't recommend anyone read Quine. It's (some of) the stuff his followers have done in the last 30 years that is useful - both stuff that is already being used by SIAI people, and stuff that is useful but (previously) undiscovered by SIAI people. I listed some of that stuff here.
If you're wondering why I'm afraid of philosophy, look no further than the fact that this discussion is assigning salience to LW posts in a completely different way to I do.
I mean, it seems to me that where I think an LW post is important and interesting in proportion to how much it helps construct a Friendly AI, how much it gets people to participate in the human project, or the amount of confusion that it permanently and completely dissipates, all of this here is prioritizing LW posts to the extent that they happen to imply positions on famous ongoing philosophical arguments.
That's why I'm afraid to be put into any philosophical tradition, Quinean or otherwise - and why I think I'm justified in saying that their cognitive workflow is not like unto my cognitive workflow.
With this comment at least, you aren't addressing the list of 20+ useful contributions of mainstream philosophy I gave.
Almost none of the items I listed have to do with famous old "problems" like free will or reductionism.
Instead, they're stuff that (1) you're already making direct use of in building FAI, like reflective equilibrium, or (2) stuff that is almost identical to the 'coping with cognitive biases' stuff you've written about so much, like Bishop & Trout (2004), or (3) stuff that is dissolving traditional debates into the cognitive algorithms that produce them, which you seem to think is the defining hallmark of LW-style philosophy, or (4) generally useful stuff like the work on catastrophic risks coming out of FHI at Oxford.
I hope you aren't going to keep insisting that mainstream philosophy has nothing useful to offer after reading my list. On this point, it may be time for you to just say "oops" and move on.
After all, we already agree on most of the important points, like you said. We agree that philosophy is an incredibly diseased discipline. We agree that people shouldn't go out and read Quine. We agree that almost everyone should be reading statistics and AI and cognitive science, not mainstream philosophy. We agree that Eliezer Yudkowsky should not read mainstream philosophy. We agree that "their" cognitive workflow is "not like unto" your cognitive workflow.
So I don't understand why you would continue to insist that nothing (or almost nothing) useful comes out of mainstream philosophy, after the long list of useful things I've provided, many of which you are already using yourself, and many more of which closely parallel what you've been doing on Less Wrong all along, like dissolving traditional debates into cognitive algorithms and examining how to get at the truth more often through awareness and counteracting of our cognitive biases.
The sky won't fall if you admit that some of mainstream philosophy is useful, and that you already make use of some of it. I'm not going to go around recommending people join philosophy programs. This is simply about making use of the resources that are out there. Most of those resources are in statistics and AI and cognitive science and physics and so on. But a very little of it happens to come out of mainstream philosophy, especially from that corner of mainstream philosophy called Quinean naturalism which shares lots of (basic) assumptions with Less Wrong philosophy.
As you know, this stuff matters. We're trying to save the world, here. Either some useful stuff comes out of mainstream philosophy, or it doesn't. There is a correct answer to that question. And the correct answer is that some useful stuff does come out of mainstream philosophy - as you well know, because you're already making use of it.
It seems to me that the disagreement might be over the adjective "mainstream". To me, that connotes what's being mentioned (not covered in detail, merely mentioned) in broad overviews such as freshman introductory classes or non-major classes at college. As an analogy, in physics both general relativity and quantum mechanics are mainstream. They get mentioned in these contexts, though not, of course, covered. Something like timeless physics does not.
How much of the standard philosophy curriculum covers Quinean Naturalism?
I dunno, I think Eliezer and I are clear on what mainstream philosophy is. And if anything is mainstream, it's John Rawls and Oxford University professors whose work Eliezer is already making use of.
Well, when I see:
That does not make me think that "mainstream philosophy" as a whole is doing useful work. Localized individuals and small strains appear to be. But even when the small strains are taken seriously in mainstream philosophy, that's not the same as mainstream philosophy doing said work, and labeling any advances as "here's mainstream philosophy doing good work" seems to be misleading.
No, mainstream philosophy "as a whole" is not doing useful work. That's what the central section of my original post was about: Non-Quinean philosophy, and how its entire method is fundamentally flawed.
Even quite a lot of Quinean naturalistic philosophy is not doing useful work.
I'm not trying to mislead anybody. But Eliezer has apparently taken the extreme position that mainstream philosophy in general is worthless, so I made a long list of useful things that have come from mainstream philosophy - and some of it is not even from the most productive strain of mainstream philosophy, what I've been calling "Quinean naturalism." Useful things sometimes come from unexpected sources.
I don't understand the distinction you're making. These two statements mean the exact same thing to me: in general, mainstream philosophy is useless, though exceptions exist.
Admittedly. That's not a good reason to look there, until the expected sources are exhausted.
What I'm trying to say is that the vast majority of mainstream philosophy is useless, but some of it is useful, and I gave examples.
I've also repeatedly agreed that most people should not be reading mainstream philosophy. Much better to learn statistics and AI and cognitive science. But for those already familiar with philosophy, for whom it's not that difficult to name 20 useful ideas from mainstream philosophy, then... why not make use of them? It makes no sense to draw an arbitrary boundary around mainstream philosophy and say "If it comes from here, I don't want it." That's silly.
In the above quote the following replacements have been made. philosophy -> religion Quinean -> Christian
There are many ideas from religion that are not useless. It is not often the most productive source to learn from either however. Why filter ideas from religion texts when better sources are available or when it is easier to recreate them in within in a better framework; a framework that actual justifies the idea. This is also important because in my experience people fail to filter constantly and end up accepting bad ideas.
I do not see EY arguing that main stream philosophy has not useful nuggets. I seem him arguing that filtering for those nugets in general makes the process too costly. I see you arguing that "Quinean naturalism" is a rich vien of philosophy and worth mining for nuggets. If you want to prove the worth of mine "Quinean naturalism" you have to display nuggets that EY has not found through better means already.
I did list such nuggets that EY has not found through other means already, including several instances of "dissolution-to-algorithm", which EY seems to think of as the hallmark of LW-style philosophy.
I wouldn't call mainstream philosophy a "rich vein" that is (for most people) worth mining for nuggets. I've specifically said that people will get far more value reading statistics and AI and cognitive science. I've specifically said that EY should not be mining mainstream philosophy. What I'm saying is that if useful stuff happens to come from mainstream philosophy, why ignore it? It's people like myself who are already familiar with mainstream philosophy, and for whom it doesn't take much effort to list 20+ useful contributions of mainstream philosophy, who should bring those useful nuggets to the attention of Less Wrong.
What seems strange to me is to draw an arbitrary boundary around mainstream philosophy and say, "If it happens to come from here, we don't want it." And I think Eliezer already agrees with this, since of course he is already making use of several things from mainstream philosophy. But on the other hand, he seems to be insisting that mainstream philosophy has nothing (or almost nothing) useful to offer.
You still haven't given an actual use case for your sense of "useful", only historical priority (the qualifier "come out" is telling, for example), and haven't connected your discussion that involves the word "useful" to the use case Eliezer assumes (even where you answered that side of the discussion without using the word, by agreeing that particular use cases for mainstream philosophy are a loss). It's an argument about definition of "useful", or something hiding behind this equivocation.
I suggest tabooing "useful", when applied to literature (as opposed to activity with stated purpose) on your side.
Eliezer and I, over the course of our long discussion, have come to some understanding of what would constitute useful. Though, Philosophy_Tutor suggested that Eliezer taboo his sense of "useful" before trying to declare every item on my list as useless.
Whether or not I can provide a set of necessary and sufficient conditions for "useful", I've repeatedly pointed out that:
Several works from mainstream philosophy do the same things he has spent a great deal of time doing and advocating on Less Wrong, so if he thinks those works are useless then it would appear he thinks much of what he has done on Less Wrong is uesless.
Quite a few works from mainstream philosophy have been used by him, so presumably he finds them useful.
I can't believe how difficult it is to convince some people that some useful things come out of mainstream philosophy. To me, it's a trivial point. Those resisting this truth keep trying to change the subject and make it about how philosophy is a diseased subject (agreed!), how we shouldn't read Quine (agreed!), how other subjects are more important and useful (agreed!), and so on.
Are you, in your view, having The Problem with Non-Philosophers again?
I agree that you've agreed on many specific things. I suggest that the sense of remaining disagreement is currently confused through refusing to taboo "useful". You use one definition, he uses a different one, and there is possibly genuine disagreement in there somewhere, but you won't be able to find it without again switching to more specific discussion.
Also, taboo doesn't work by giving a definition, instead you explain whatever you wanted without using the concept explicitly (so it's always a definition in a specific context).
For example:
Instead of debating this point of the definition (and what constitutes "being used"), consider the questions of whether Eliezer agrees that he was influenced (in any sense) by quite a few works from mainstream philosophy (obviously), whether they provided insights that would've been unavailable otherwise (probably not), whether they happen to already contain some of the same basic insights found elsewhere (yes), whether they originate them (it depends), etc.
It's a long list, not as satisfying as the simple "useful/not", but this is the way to unpack the disagreement. And even if you agree on every fact, his sense of "useful" can disagree with yours.
I'll wait to see if Eliezer really thinks we aren't on the same page about the meaning of 'useful'.
If reflective equilibrium, which plays a central role in Eliezer's plan (CEV) to save humanity, isn't useful, then I will be very surprised, and we will seem to be using different definitions of the term "useful."
Has he repudiated the usefulness of reflective equilibrium (or of the concept, or the term)? I recall that he's used it himself in some of the more recent summaries of CEV.
If it's not immediately obvious how an argument connects to a specific implementable policy or empirical fact, default is to covertly interpret it as being about status.
Since there are both good and bad things about philosophy, we can choose to emphasize the good (which accords philosophers and those who read them higher status) or emphasize the bad (which accords people who do their own work and ignore mainstream philosophy higher status).
If there are no consequences to this choice, it's more pleasant to dwell upon the bad: after all, the worse mainstream philosophy does, the more useful and original this makes our community; the better mainstream philosophy does, the more it suggests our community is a relatively minor phenomenon within a broader movement of other people with more resources and prestige than ourselves (and the more those of us whose time is worth less than Eliezer's should be reading philosophy journals instead of doing something less mind-numbing).
I think this community is smart enough to avoid many such biases if given a real question with a truth-value, but given a vague open question like "Yay philosophy - yes or no?" of course we're going to take the side that makes us feel better.
I think the solution is to present specific insights of Quinean philosophy in more depth, which you already seem like you're planning to do.
Maybe my original post gave the wrong impression of "which side I'm on." (Yay philosophy or no?) Like Quine and Yudkowsky, I've generally considered myself an "anti-philosophy philosopher."
But you're right that such vague questions and categorizations are not really the point. The solution is to present specific useful insights of mainstream philosophy, and let the LW community make use of them. I've done that in brief, here, and am working on posts to elaborate some of those items in more detail.
What disappoints me is the double standard being used (by some) for what counts as "useful" when presented in AI books or on Less Wrong, versus what counts as "useful" when it happens to come from mainstream philosophy.
I don't think there is double standard involved.
There are use cases (plans) that distinguish LW from mainstream philosophy that make philosophy less useful for those plans. There are other use cases where philosophy would be more useful. Making an overall judgment would depend on which use cases are important.
The concept of "useful" that leads to a classification which marks philosophy "not useful" might be one you don't endorse, but we already discussed a few examples that show that such concepts can be natural, even if you'd prefer not to identify them with "usefulness".
A double standard would filter evidence differently when considering the things it's double-standard about. If we are talking about particular use cases, I don't think there was significant distortion of attention paid for either case. A point where evidence could be filtered in favor of LW would be focus on particular use cases, but that charge depends on the importance of those use cases and their alternatives to the people selecting them. So far, you didn't give such a selection that favors philosophy, and in fact you've agreed on the status of the use cases named by others.
So, apart from your intuition that "useful" is an applicable label, not much about the rules of reasoning and motivation about your claim was given. Why is it interesting to discuss whether mainstream philosophy is "useful" in the sense you mean this concept? If we are to discuss it, what kinds of arguments would tell us more about this fact? Can you find effective arguments about other people's concepts of usefulness, given that the intuitive appeals made so far failed? How is your choice of concept of "usefulness" related to other people's concepts, apart from the use of the same label? (Words/concepts can be wrong, but to argue that a word is wrong with a person who doesn't see it so would require a more specific argument or reasoning heuristic.)
Since there seems to be no known easy way of making progress on discussing each other's concepts, and the motivation seems to be solely to salve intuition, I think there is no ground for further object-level argument.
I love to read and write interesting things - which is why I take to heart Eliezer's constant warning to be wary of things that are fun to argue.
But interestingness was not the point of my post. Utility to FAI and other Less Wrong projects was the point. My point was that mainstream philosophy sometimes offers things of utility to Less Wrong. And I gave a long list of examples. Some of them are things (from mainstream philosophy) that Eliezer and Less Wrong are already making profitable use of. Others are things that Less Wrong had not mentioned before I arrived, but are doing very much the same sorts of things that Less Wrong values - for example dissolution-to-algorithm and strategies for overcoming biases. Had these things been written up as Less Wrong posts, it seems they'd have been well-received. And in cases where they have been written up as Less Wrong posts, they have been well-received. My continuing discussion in this thread has been to suggest that therefore, some useful things do come from mainstream philosophy, and need not be ignored simply because of the genre or industry they come from.
By "useful" I just mean "possessing utility toward some goal." By "useful to Less Wrong", then, I mean "possessing utility toward a goal of Less Wrong's/Eliezer's." For example, both reflective equilibrium and Epistemology and the Psychology of Human Judgment possess that kind of utility. That's a very rough sketch, anyway.
But no, I don't have time to write up a 30-page conceptual analysis of what it means for something to be "useful."
But I think I still don't understand what you mean. Maybe an example would help. A good one would be this: Is there a sense in which reflective equilibrium (a theory or process that happens to come from mainstream philosophy) is not useful to Eliezer, despite the fact that it plays a central role in CEV, his plan to save humanity from unfriendly AI?
Another one would be this: Is there a sense in which Eliezer's writing on how to be aware of and counteract common cognitive biases is useful, but the nearly identical content in Bishop & Trout's Epistemology and the Psychology of Human Judgment (which happens to come from mainstream philosophy) is not useful?
Sounds plausible, and if true, a useful observation.
"Yay philosophy - yes or no?" and questions of that ilk seem like an interesting question to actually ask people.
You could, for instance, make a debate team lay out the pro and con positions.
A lot of the "nay philosophy" end up doing philosophy, even while they continue to say "nay philosophy". So I have a hard time taking the opinion at face value.
Moreover it's not like there is one kind of thinking, philosophy, and another kind of thinking, non-philosophy. Any kind of evidence or argument could in principle be employed by someone calling himself a philosopher - or, inversely, by someone calling himself a non-philosopher. If you suddenly have a bright idea and start developing it into an essay, I submit that you don't necessarily know whether, once the idea has fully bloomed, it will be considered philosophy or non-philosophy.
I don't know whether it's true that science used to be considered a subtopic of philosophy ("natural philosophy"), but it seems entirely plausible that it was all philosophy but that at some point there was a terminological exodus, when physicists stopped calling themselves philosophers. In that older, more inclusive sense, then anyone who says "nay philosophy" is also saying "nay science". Keeping that in mind, what we now call "philosophy" might instead be called, "what's left of philosophy after the great terminological exodus".
Of course "what's left" is also called "the dregs". In light of that, what we all "philosophy" might instead be called "the dregs of philosophy".
That is exactly true. The old term for what we nowadays call "natural science" was "natural philosophy." There are still relics of this old terminology, most notably that in English the title "doctor of philosophy" (or the Latin version thereof) is still used by physicists and other natural scientists. The "terminological exodus" you refer to happened only in the 19th century.
Isn't the smart move there not to play? What would make that the LW move?
I'm worried part of this debate is just about status. When someone comes in and says "Hey, you guys should really pay more attention to what x group of people with y credentials says about z" it reminds everyone here, most of whom lack y credentials that society doesn't recognize them as an authority on z and so they are some how less valuable than group x. So there is an impulse to say that z is obvious, that z doesn't matter or that having y isn't really a good indicator of being right about z. That way, people here don't lose status relative to group x.
Conversely, members of group x probably put money and effort into getting credential y and will be offended by the suggestion that what they know about doesn't matter, that it is obvious or that their having credential y doesn't indicate they know anything more than anyone else.
Me, I have an undergraduate degree in philosophy which I value so I'm sure I get a little defensive when philosophy is mocked or criticized around here. But most people here probably fit in the first category. Eliezer, being a human being like everybody else, is likely a little insecure about his lack of a formal education and perhaps particularly apt to deny an academic community status as domain experts in a fields he's worked in (even though he is certainly right that formal credentials are overvalued).
I think a lot of this argument isn't really a disagreement over what is valuable and what isn't- it's just people emphasizing or de-emphasizing different ideas and writers to make themselves look higher status.
...
These statements have no content they just say "My stuff is better than your stuff".
I think such debates unavoidably include status motivations. We are status-oriented, signaling creatures. Politics mattered in our ancestral environment.
Of course you know that I never said anything like either of the parody quotes provided. And I'm not trying to stay Quinean philosophy is better than Less Wrong. The claim I'm making is a very weak claim: that some useful stuff comes out of mainstream philosophy, and Less Wrong shouldn't ignore it when that happens just because the source happens to be mainstream philosophy.
Yes. But you're right so that side had to be a strawman, didn't it?
I'm sorry; what do you mean?
I think it would be good for LessWrong to have a bit more academic philosophers and students of philosophy, to have a slightly higher philosophers/programmers ratio (as long as it doesn't come with the expectation that everybody should understand a lot of concepts in philosophy that aren't in the sequences).
I've frequently been criticized for suggesting that you hold that attitude. The usual response is that LW is not about friendly AI or has not much to do with the SIAI.
Discussions of priority are boring. If Quinean naturalism has insights relevant to LW, let's hear them!
What I'm saying is that Less Wrong shouldn't ignore mainstream philosophy.
What I demonstrated above is that, directly or indirectly, Less Wrong has already drawn heavily from mainstream philosophy. It would be odd to suggest that the progress in mainstream philosophy that Less Wrong has already made use of would suddenly stop, justifying a choice to ignore mainstream philosophy in the future.
As for naturalistic philosophy's insights relevant to LW, they are forthcoming. I'll be writing some more philosophical posts in the future.
And actually, my statistical prediction rules post came mostly from me reading a philosophy book (Epistemology and the Psychology of Human Judgment), not from reading psychology books.
I'll await your next post, but in retrospect you should have started with the big concrete example of mainstream philosophy doing an LW-style dissolution-to-algorithm not already covered on LW, and then told us that the moral was that we shouldn't ignore mainstream philosophy.
I did the whole sequence on QM to make the final point that people shouldn't trust physicists to get elementary Bayesian problems right. I didn't just walk in and tell them that physicists were untrustworthy.
If you want to make a point about medicine, you start by showing people a Bayesian problem that doctors get wrong; you don't start by telling them that doctors are untrustworthy.
If you want me to believe that philosophy isn't a terribly sick field, devoted to arguing instead of facing real-world tests and admiring problems instead of solving them and moving on, whose poison a novice should avoid in favor of eating healthy fields like settled physics (not string theory) or mainstream AI (not AGI), you're probably better off starting with the specific example first. "I disagree with your decision not to cover terminal vs. instrumental in CEV" doesn't cover it, and neither does "Quineans agree the world is made of atoms". Show me this field's power!
Well, show me the power of LW then.
Since Quinean philosophy is just LW rationality but earlier, then that should settle it.
I find it likely that if someone were to trace the origins of LW rationality one would end up with Quine or someone similar. E.g. perhaps you read an essay by a Quinean philosopher when you were younger.
I doubt it. In fact I'm pretty certain that Quine had nothing to do with 'the origins of LW rationality'. I came to many (though by no means all) of the same conclusions as Eliezer independently, some of them in primary school, and never heard of Quine until my early 20s. What I had read - and what it's apparent Eliezer had read - was an enormous pile of hard science fiction, Feynman's memoirs, every pop-science book and issue of New Scientist I could get my hands on and, later, Feynman's Lectures In Physics. If you start out with a logical frame of mind, and fill that mind up with that kind of stuff, then the answers to certain questions come out as just "that's obvious!" or "that's a stupid question!" Enough of them did to me that I'm pretty certain that Eliezer also came to those conclusions (and the others he's come to and written about) independently.
Timing argues otherwise. We don't see Quine-style naturalists before Quine; we see plenty after Quine.
Eliezer doesn't recognize and acknowledge the influence? He probably wouldn't! People to a very large extent don't recognize their influences. To give just a trivial example, I have often said something to someone, only to find them weeks later repeating back to me the very same thing, as if they had thought of it. To give another example, pick some random words from your vocabulary - words like "chimpanzee", "enough", "unlikely". Which individual person taught you each of these words (probably by example), or which set of people? Do you remember? I don't. I really have no idea where I first picked up any bit of my language, with occasional exceptions.
For the most part we don't remember where exactly it was that we picked up this or that idea.
Of course, if Eliezer says he never read Quine, I don't doubt that he never read Quine. But that doesn't mean that he wasn't influenced by Quine. Quine influenced a lot of people, who influenced a lot of other people, who influenced still more people, some of whom could very easily have influenced Eliezer without Eliezer having the slightest notion that the influence originated with Quine.
It's hard to trace influence. What's not so hard is to observe timing. Quine comes first - by decades.
Applying the above to Quine would seem to at least weakly contradict:
You seem to be singling out Quine as unique rather then just a link in a chain, unlike Eliezer and people who do not recognize their influences. This seems unlikely to me. Is this what you ment to communicate?
I don't assume Quine to be any different from anyone else in recognizing his influences.
It is because I have no particular confidence in anyone recognizing their own influences that I turn to timing to help me answer the question of independent creation.
1) If a person is the first person to give public expression to an idea, then the chance is relatively high that he is the originator of the idea. It's not completely certain, but it's relatively high.
2) In contrast, if a person is not the first person to give public expression to an idea but is, say, the 437th person to do so, the first having done so fifty years before, then chances are relatively high that he picked up the idea from somewhere and didn't remember picking it up. The fact that nobody expressed the idea before fifty years earlier suggests that the idea is pretty hard to come up with independently, because had it been easy, people would have been coming up with it all through history.
3) Finally, if a person is not the first person to give public expression to an idea but people have been giving public expression to the idea for as long as we have records, then the chance is relatively high once again that he independently rediscovered the idea, since it seems to be the sort of idea that is relatively easy to rediscover independently.
This can be true, but it is also possible that an idea may be hard to independently develop because the intellectual foundations have not yet been laid.
Ideas build on existing understandings, and once the groundwork has been done there may be a sudden eruption of independent-but-similar new ideas built on those foundations. They were only hard to come up with until that time.
Well, yes, but that's essentially my point. What you've done is pointed out that the foundation might lie slightly before Quine. Indeed it might. But I don't think this changes the essential idea. See here for discussion of this point.
Our view point diverge here. I do not agree the the first person to give public expression and be recorded for history, alone gives a high probability that he/she is the originator of the idea. You also said you factor in the originality of the idea. I only know Quine through what little I have read here and wikipedia and did not judge it original enough to be confident that the ideas he popularized could be thought of as his creation. It seems unlikely, I would however need more data to argue strongly oneway or another.
I didn't say "high probability", I said "relatively high". By which I mean it is high relative to some baseline in which we don't know anything, or relative to the second case. In other words, what I am saying is that if a person is the first to give public expression, this is evidence that he originated it.
Many others thought it highly original. Also, I'm not confident that you're in a position to make that judgment. You would need to be pretty familiar with the chronology of ideas to make that call, and if you were, you would probably be familiar with Quine.
Eliezer knows Bostrom pretty well and Bostrom is influenced by Quine, but I simply doubt the claim about no Quine style naturalists before Quine. Hard to cite non-citations though, so I can go on not believing you, but can't really say much to support it.
Well, my own knowledge is spotty, and I have found that philosophy changes gradually, so that immediately before Quine I would expect you to find philosophers who in many ways anticipate a significant fraction of what Quine says. That said, I think that Quine genuinely originated much that was important. For example I think that his essay Two Dogmas of Empiricism contained a genuinely novel argument, and wasn't merely a repeat of something someone had written before.
But let's suppose, for the sake of argument, that Quine was not original at all, but was a student of Spline, and Spline was the actual originator of everything associated with Quine. I think that the essential point that Eliezer probably is the beneficiary of influence and is standing on the shoulders of giants is preserved, and the surrounding points are also preserved, only they are not attached specifically to Quine. I don't think Quine specifically is that important to what lukeprog was saying. He was talking about a certain philosophical tradition which does not go back forever.
Unfortunately for your argument in that sequence, very few actual physicists see the interpretation of quantum mechanics as a choice between "wavefunctions are real, and they collapse" and "wavefunctions are real, and they don't". I think life set you up for that choice because you got some of your early ideas about QM from Penrose, who does advocate a form of objective collapse theory. But the standard interpretation is that the wavefunction is not the objective state of the system, it is a tabulation of dispositional properties (that is philosophical terminology and would be unfamiliar to physicists, but it does express what the Copenhagen interpretation is about).
I might object to a lot of what physicists say about the meaning of quantum mechanics - probably the smartest ones are the informed realist agnostics like Gerard 't Hooft, who know that an observer-independent objectivity ought to be restored but who also know just how hard that will be to achieve. But the interpretation of quantum mechanics is not an "elementary Bayesian problem", nor is it an elementary problem of any sort. Given how deep the quantumness of the world goes, and the deep logical interconnectedness of things in physics, the correct explanation is probably one of the last fundamental facts about physics that we will figure out.
Unfortunately this is a typical example of the kind of thing that goes wrong in philosophy.
Our actual knowledge in this area is actually encapsulated by the equations of quantum mechanics. This is the bit we can test, and this is the bit we can reason about correctly, because we know what the rules are.
We then go on to ask what the real meaning of quantum mechanics is. Well, perhaps we should remind ourselves that what we actually know is in the equations of quantum mechanics, and in the tests we've made of them. Anything else we might go on to say might very well not be knowledge at all.
So in interpreting quantum mechanics, we tend to swap a language we can work with (maths) for another language which is more difficult (English). OK - there are some advantages in that we might achieve more of an intuitive feel by doing that, but it's still a translation exercise.
Many worlds versus collapse? Putting it pointedly, the equations themselves don't distinguish between a collapse and a superposition of correlated states. Why do I think that my 'interpretation' of quantum mechanics should do something else? But in fact I wouldn't say either one is 'correct'. They are both translations into English / common-sense-ese of something that's actually best understood in its native mathematics.
Translation is good - it's better than giving up and just "shutting up and calculating". But the native truth is in the mathematics, not the English translation.
Even the best philosophy is this. Dan Dennett is devoted to arguing.
Of course, by Beisutsukai standards, philosophy is almost as good as physics. Both are very too slow.
But I've already pointed out that you do a lot more philosophy than just dissolution-to-algorithm. Dissolution to algorithm is not the only valuable thing to do in philosophy. Not all philosophical problems can be dissolved that way. Some philosophical problems turn out to be genuine problems that need an answer.
My claim that we shouldn't ignore philosophy is already supported by the points I made about how vast swaths of the useful content on Less Wrong have been part of mainstream philosophy for decades.
I'm not going to argue that philosophy isn't a terribly sick field, because it is a terribly sick field. Instead I'm arguing that you have already taken a great deal of value (directly or indirectly) from mainstream philosophy, and I gave more interesting examples than "metaphysical libertarianism is false" and "people are made of atoms."
Eliezer,
When I wrote the post I didn't know that what you meant by "reductionist-grade naturalistic cognitive philosophy" was only the very narrow thing of dissolving philosophical problems to cognitive algorithms. After all, most of the useful philosophy you've done on Less Wrong is not specifically related to that very particular thing... which again supports my point that mainstream philosophy has more to offer than dissolution-to-algorithm. (Unless you think most of your philosophical writing on Less Wrong is useless.)
Also, I don't disagree with your decision not to cover means and ends in CEV.
Anyway. Here are some useful contributions of mainstream philosophy:
Of course that's far from all there is, but it's a start.
...also, you occasionally stumble across some neato quotes, like Dennett saying "AI makes philosophy honest." :)
Note that useful insights come from unexpected places. Rawls was not a Quinean naturalist, but his concept of reflective equilibrium plays a central role in your plan for Friendly AI to save the world.
P.S. Predicate logic was removed from the original list for these reasons.
It seems a shame to leave this list with several useful cites as a comment, where it is likely to be missed. Not sure what to suggest - maybe append it to the main article?
I added a link to this list to the end of the original post.
No, it's more than that, but only things of that level are useful philosophy. Other things are not philosophy or more like background intros.
Amy just arrived and I've got to start book-writing, but I'll take one example from this list, the first one, so that I'm not picking and choosing; later if I've got a moment I'll do some others, in the order listed.
Funny you should mention that.
There is this incredibly toxic view of predicate logic that I first encountered in Good Old-Fashioned AI. And then this entirely different, highly useful and precise view of the uses and bounds of logic that I encountered when I started studying mathematical logic and learned about things like model theory.
Now considering that philosophers of the sort I inveighed against in "against modal logic" seem to talk and think like the GOFAI people and not like the model-theoretic people, I'm guessing that the GOFAI people made the terrible, horrible, no good, very bad mistake of getting their views of logic from the descendants of Bertrand Russell who still called themselves "philosophers" instead of those descendants who considered themselves part of the thriving edifice of mathematics.
Anyway. If you and I agree that philosophy is an extremely sick field, that there is no standardized repository of the good stuff, that it would be a desperate and terrible mistake for anyone to start their life studying philosophy before they had learned a lot of cognitive science and math and AI algorithms and plain old material science as explained by non-philosophers, and that it's not worth my time to read through philosophy to pick out the good stuff even if there are a few small nuggets of goodness or competent people buried here and there, then I'm not sure we disagree on much - except this post sort of did seem to suggest that people ought to run out and read philosophy-qua-philosophy as written by professional philosophers, rather than this being a terrible mistake.
Will try to get to some of the other items, in order, later.
Yeah, we don't disagree much on all those points.
I didn't say in my original post that people should run out and start reading mainstream philosophy. If that's what people got from it, then I'll add some clarifications to my original post.
Instead, I said that mainstream philosophy has some useful things to offer, and shouldn't be ignored. Which I think you agree with if you've benefited from the work of Bostrom and Dennett (including, via Drescher) and so on. But maybe you still disagree with it, for reasons that are forthcoming in your response to my other examples of mainstream philosophy contributions useful to Less Wrong.
But yeah, don't let me keep you from your book!
As for predicate logic, I'll have to take your word on that. I'll 'downgrade it' in my list above.
FWIW, what I got from your original post was not "LW readers should all go out and start reading mainstream philosophy," but rather "LW is part of a mainstream philosophical lineage, whether its members want to acknowledge that or not."
Thanks for sharing. That too. :)
I'm part of Roger Bacon's lineage too, and not ashamed of it either, but time passes and things improve and then there's not much point in looking back.
Meh. Historical context can help put things in perspective. You've done that plenty of times in your own posts on Less Wrong. Again, you seem to be holding my post to a different standard of usefulness than your own posts. But like I said, I don't recommend anybody actually read Quine.
Of course, since this is a community blog, we can have it both ways. Those of us interested in philosophy can go out and read (and/or write) lots of it, and we'll chuck the good stuff this way. No need for anyone to miss out.
Exactly. Like I did with my statistical prediction rules post.
I'd be curious to know what that "toxic view" was. My GOFAI academic advisor back in grad school swore by predicate logic. The only argument against that I ever heard was that proving or disproving something is undecidable (in theory) and frequently intractible (in practice).
Model theory as opposed to proof theory? What is it you think is great about model theory?
I have no idea what you are saying here. That "Against Modal Logic" posting, and some of your commentary following it strike me as one of your most bizarre and incomprehensible pieces of writing at OB. Looking at the karma and comments suggests that I am not alone in this assessment.
Somehow, you have picked up a very strange notion of what modal logic is all about. The whole field of hardware and software verification is based on modal logics. Modal logics largely solve the undecidability and intractability problems the bedeviled GOFAI approaches to these problems using predicate logic. Temporal logics are modal. Epistemic and game-theoretic logics are modal.
Or maybe it is just the philosophical approaches to modal logic that offended you. The classical modal logic of necessity and possibility. The puzzles over the Barcan formulas when you try to combine modality and quantification. Or maybe something bizarre involving zombies or Goedel/Anselm ontological proofs.
Whatever it was that poisoned your mind against modal logic, I hope it isn't contagious. Modal logic is something that everyone should be exposed to, if they are exposed to logic at all. A classic introductory text: Robert Goldblatt: Logics of Time and Computation (pdf) is now available free online. I just got the current standard text from the library. It - Blackburn et al.: Modal Logic (textbook) - is also very good. And the standard reference work - Blackburn et al.: Handbook of Modal Logic - is outstanding (and available for less than $150 as Borders continues to go out of business :)
Reading Plantinga could poison almost anybody's opinion of modal logic. :)
That is entirely possible. A five star review at the Amazon link you provided calls this "The classic work on the metaphysics of modality". Another review there says:
Yet among the literally thousands of references in the three books I linked, Platinga is not even mentioned. A fact which pretty much demonstrates that modal logic has left mainstream philosophy behind. Modal logic (in the sense I am promoting) is a branch of logic, not a branch of metaphysics.
I'm not sure what "of that level" (of dissolving-to-algorithm) means, but I think I've demonstrated that quite a lot of useful stuff comes from mainstream philosophy, and indeed that a lot of mainstream philosophy is already being used by yourself and Less Wrong.
By the way, it's not that I disagree with your decision not to cover means vs. ends in CEV. I explained how it would be useful and clarifying. You then agreed that that insight from mainstream philosophy is useful for CEV, but you didn't feel it was necessary to mention in the paper because your CEV paper didn't go into enough detail to make it necessary. I don't have a problem with that.
I believe I understand the warning here. The whole field of philosophy reminds me of the introduction to one of the first books on computer system development - The mythical man-month.
"No scene from prehistory is quite so vivid as that of the mortal struggles of great beasts in the tar pits. In the mind's eye one sees dinosaurs, mammoths, and saber-toothed tigers struggling against the grip of the tar. The fiercer the struggle, the more entangling the tar, and no beast is so strong or so skillful but that he ultimately sinks.
Large-system programming has over the past decade been such a tar pit, and many great and powerful beasts have thrashed violently in it. Most have emerged with running systems—few have met goals, schedules, and budgets. Large and small, massive or wiry, team after team has become entangled in the tar. No one thing seems to cause the difficulty—any particular paw can be pulled away. But the accumulation of simultaneous and interacting factors brings slower and slower motion. Everyone seems to have been surprised by the stickiness of the problem, and it is hard to discern the nature of it. But we must try to understand it if we are to solve it."
The tar pit, as the book goes on to describe, is information complexity, and far too many philosophers seem content to jump right into the middle of that morass, convinced they will be able to smash their way out. The problem is not the strength of their reason, but the lack of a solid foothold - everything is sticky and ill-defined, there is nothing solid to stand on. The result is much thrashing, but surprisingly little progress.
The key to progress, for nearly everyone, is to stay where you know solid ground is. Don't jump in the tar pit unless you absolutely have no other choice. Logic is of very little help when you have no clear foundation to rest it on.
Yup! Most of analytic philosophy's foundation has been intuition, and, well... thar's yer problem right thar!
There has been some recent work in tackling the dependence on intuitions. The Experimental Philosophy (X-Phi) movement has been doing some very interesting stuff examining the role of intuition in philosophy, what intuitions are and to what extent they are useful.
One of the landmark experiments was doing surveys that showed cross cultural variation in responses to certain philosophical thought experiments, (for example in what cases someone is acting intentionally) e.g. Weinberg et al (2001). Which obviously presents a problem for any Philosophical argument that uses such intuitions as premises.
The next stage being explaining these variations, and how by acknowledging these issues you can remove biases, without going too far into skepticism to be useful. To caricature the problem, if I can't trust certain of my intuitions I shouldn't trust them in general. But then how can I trust very basic foundations, (such as: a statement cannot be simultaneously true and false) and from there build up to any argument.
This area seems particularly relevant to this discussion, as there has been definite progress in the very recent past, in a manner very consistent rationalist techniques and goals.
[This is my first LW post, so apologies for any lack of clarity or deviation from accepted practice]
Welcome to LW!
You're right that there has been lots of progress on this issue in the recent past. Other resources include the book Rethinking Intuition, this issue of SPE, Brian Talbot's dissertation, and more.
In fact I'm writing up a post on this subject, so if you have other resources to point me to, please do!
Weinberg is awesome. He's going to be a big deal, I think.
Given that your audience at least in some sense disagrees, you'd do well to use a more powerful argument than "it would be odd" (it would be a fine argument if you expected the audience's intuitions to align with the statement, but it's apparently not the case), especially given that your position suggests how to construct one: find an insight generated by mainstream philosophy that would be considered new and useful on LW (which would be most effective if presented/summarized in LW language), and describe the process that allowed you to find it in the literature.
On a separate note, I think finding a place for LW rationality in academic philosophy might be a good thing, but this step should be distinguished from the connotation that brings about usefulness of (closely located according to this placement) academic philosophy.
So, I agree denotationally with your post (along the lines of what you listed in this comment), but still disagree connotationally with the implication that standard philosophy is of much use (pending arguments that convince me otherwise, the disagreement itself is not that strong). I disagree strongly about the way in which this connotation feels to argue its case through this post, not presenting arguments that under its own assumptions should be available. I understand that you were probably unaware of this interpretation of your post (i.e. arguing for mainstream philosophy being useful, as opposed to laying out some groundwork in preparation for such argument), or consider it incorrect, but I would argue that you should've anticipated it and taken into account.
(I expect if you add a note at the beginning of the post to the effect that the point of this particular post is to locate LW philosophy in mainstream philosophy, perhaps to point out priority for some of the ideas, and edit the rest with that in mind, the connotational impact would somewhat dissipate, without changing the actual message. But given the discussion that has already taken place, it might be not worth doing.)
No, I didn't take the time to make an argument.
But I am curious to discuss this with someone who doesn't find it odd that mainstream philosophy could make useful contributions up until a certain point and then suddenly stop. That's far from impossible, but I'd be curious to know what you think was cause the stop in useful progress. And when did that supposedly happen? In the 1960's, after philosophy's predicate logic and Tarskian truth-conditional theories of language were mature? In the 1980s? Around 2000?
The inability of philosophers to settle on a position on an issue and move on. It's very difficult to make progress (ie additional useful contributions) if your job depends, not on moving forwards and generating new insights, but rather on going back and forth over old arguments. People like, e.g. Yudkowsky, whose job allows/requires him to devote almost all of his time to new research, would be much more productive- possibly, depending on the philosopher and non-philosopher in question, so much more productive that going back over philosophical arguments and positions isn't very useful.
The time would depend on the field in question, of course; I'm no expert, but from an outsider's perspective I feel like, e.g. linguistics and logic have had much more progress in recent decades than, e.g. philosophical consciousness studies or epistemology. (Again, no expert.) However, again, my view is less that useful philosophical contributions have stopped, and more that they've slowed to a crawl.
This is indeed why most philosophy is useless. But I've asserted that most philosophy is useless for a long time. This wouldn't explain why philosophy would nevertheless make useful progress up until the 60s or 80s or 2000s and then suddenly stop. That suggestion remains to be explained.
(My apologies; I didn't fully understand what you were asking for.)
First, it doesn't claim that philosophy makes zero progress, just that science/AI research/etc. makes more. There were still broad swathes of knowledge (e.g. linguistics and psychology) that split off relatively late from philosophy, and in which philosophers were still making significant progress right up to the point where the point where they became sciences.
Second, philosophy has either been motivated by or freeriding off of science and math (e.g. to use your example, Frege's development of predicate logic was motivated by his desire to place math on a more secure foundation.) But the main examples (that are generally cited elsewhere, at least) of modern integration or intercourse between philosophy and science/math/AI (e.g. Dennett, Drescher,, Pearl, etc.) have already been considered, so it's reasonable to say that mainstream philosophy probably doesn't have very much more to offer, let alone a "centralized repository of reductionist-grade naturalistic cognitive philosophy" of the sort Yudkowsky et al. are looking for.
Third, the low-hanging fruit would have been taken first; because philosophy doesn't settle points and move on to entire new search spaces, it would get increasingly difficult to find new, unexplored ideas. While they could technically have moved on to explore new ideas anyways, it's more difficult than sticking to established debates, feels awkward, and often leads people to start studying things not considered part of philosophy (e.g. Noam Chomsky or, to an extent, Alonzo Church.) Therefore, innovation/research would slow down as time went on. (And where philosophers have been willing to go out ahead and do completely original thinking, even where they're not very influenced by science, LW has seemed to integrate their thinking; e.g. Parfit.)
(Btw, I don't think anybody is claiming that all progress in philosophy had stopped; indeed, I explicitly stated that I thought that it hadn't. I've already given four examples above of philosophers doing innovative work useful for LW.)
Yeah, I'm not sure we disagree on much. As you say, Less Wrong has already made use of some of the best of mainstream philosophy, though I think there's still more to be gleaned.
Just now. As of today, I don't expect to find useful stuff that I don't already know in mainstream philosophy already written, commensurate with the effort necessary to dig it up (this situation could be improved by reducing the necessary effort, if there is indeed something in there to find). The marginal value of learning more existing math or cognitive science or machine learning for answering the same (philosophical) questions is greater. But future philosophy will undoubtedly bring new good insights, in time, absent defeaters.
So maybe your argument is not that mainstream philosophy has nothing useful to offer but instead just that it would take you more effort to dig it up than it's worth? If so, I find that plausible. Like I said, I don't think Eliezer should spend his time digging through mainstream philosophy. Digging through math books and AI books will be much more rewarding. I don't know what your fields of expertise are, but I suspect digging through mainstream philosophy would not be the best use of your time, either.
I don't believe that for the purposes of development of human rationality or FAI theory this should be on anyone's worth-doing list for some time yet, before we can afford this kind of specialization to go after low-probability perks.
I expect that there is no existing work coming from philosophy useful-in-itself to an extent similar to Drescher's Good and Real (and Drescher is/was an AI researcher), although it's possible and it would be easy to make such work known to the community once it's discovered. People on the lookout for these things could be useful.
I expect that reading a lot of related philosophy with a prepared mind (so that you don't catch an anti-epistemic cold or death) would refine one's understanding of many philosophical questions, but mostly not in the form of modular communicable insights, and not to a great degree (compared to background training from spending the same time studying math/AI, that is ways of thinking you learn apart from the subject matter). This limits the extent to which people specializing in studying potentially relevant philosophy can contribute.
Do you still think this was after reading my for starters list of mainstream philosophy contributions useful to Less Wrong? (below)
The low-hanging fruit is already gathered. That list (outside of AI/decision theory references) looks useful for discussing questions of priority and for gathering real-world data (where it refers to psychological experiments). Bostrom's group and Drescher's and Pearl's work we already know, pointing these out is not a clear example of potential fruits of the quest for scholarship in philosophy (confusingly enough, but keep in mind the low-hanging fruit part, and the means for finding these being unrelated to scholarship in philosophy; also, being on the lookout for self-contained significant useful stuff is the kind of activity I was more optimistic about in my comment).
I don't get it. When low-hanging fruit is covered on Less Wrong, it's considered useful stuff. When low-hanging fruit comes from mainstream philosophy, it supposedly doesn't help show that mainstream philosophy is useful. If that's what's going on, it's a double standard, and a desperate attempt to "show" that mainstream philosophy isn't useful.
Also, saying "Well, we already know about lots of mainstream philosophy that's useful" is direct support for the central claim of my original post: That mainstream philosophy can be useful and shouldn't be ignored.
Isn't this missing our evolutionary prior, our instinct? And what argument can be made against privileged philosophical insight? That the map is not the territory is only partly true as the map is part of the territory and everyone can explore and alter their map and therefore alter the territory. That is what is happening when philosophers and mathematicians explore the abstract landscapes of mathematics and language. Our world of thought, our imagination and psyche are very important parts of the territory. People try to fathom the constraints of their inner world by reducing their contemplations to be solely about extrasensory perceptions. We might be able to understand everything from the outside but we'll always only gain the algorithmic understanding that way. You might object that Mary won't learn anything from experiencing the algorithm, but if Mary does indeed know everything about a given phenomenon then by definition she also knows how the algorithm feels from the inside. Understanding something means to assimilate a model of what is to be understood. Understanding something completely means to be able to compute its algorithm, it means to incorporate not just a model of something or the static description of an algorithm, it means to become the algorithm entirely. And that is what philosophers are doing, they are not trying to dissolve human nature by formulating a static description but evoke the dynamic state sequence from the human machine by computing the algorithm.
And from what did you learn about the idea of evolution, and whence observe anything connected to the abstraction 'instinct'?
What I meant by 'evolutionary prior' is all information available to us that are not a result of the stimulation of sensory receptors. This can be genetically programmed memory or the architecture of the computational substrate. It doesn't matter if we were shaped by evolution, even a Boltzmann brain will contain extrasensory information. The basic point I tried to make is that philosophy can partly be seen as an art that tries to fathom the possibilities and constraints of our minds by experiencing, i.e. computing, the human algorithm. I am not trying to argue that the way Yudkowsky wants to fathom human nature is wrong, it is indeed the superior way of gaining functional knowledge. But the behavior of the human algorithm is sufficiently complicated that it is not possible to work out the behavior by other means than performing the computation. In other words, the dynamic state sequence that can be evoked from the human machine by computing the algorithm is not merely complicated but complex, that is unpredictable. Philosophers are computing the algorithm to learn more about its behavior. Philosophers also study the behavior of systems of human algorithms by computing the interaction with other philosophers. Doing so philosophers are able to investigate the emergent phenomena of those systems. All those phenomena reduce entirely to the physical facts but physical systems can have properties that their parts alone do not. Those properties can not be predicted in advance but only discovered by computing the system.
This seems to be saying that Quinean philosophy reached (correct) conclusions similar to Less Wrong, and that since it came first it probably influenced LW, directly or indirectly, and therefore, we should study Quinean philosophy. But this does not follow; if LW and Quine say the same things, and either LW is better written or we've already read it, then this is a reason not to read Quine, because of the duplication. The implied argument seems to be: Quine said these things first => Quine deserves prestige => We should read Quine. But prestige alone is not a sufficient reason to read anything.
Perhaps the argument is more like this:
I don't advocate reading Quine directly, but rather Quinean philosophy. For example Epistemology and the Psychology of Human Judgment, which reads like a series of Less Wrong blog posts, but covers lots of material not yet covered on Less Wrong. (I made a dent in this by transposing its coverage of statistical prediction rules into a Less Wrong post.)
And I don't advocate it for everyone. Doing research in philosophy is my specialty, but I don't think Eliezer should waste his time poring through philosophy journals for useful insights. Nor should most people. But then, most people won't benefit from reading through books on algorithmic learning theory, either. That's why we have divisions of labor and expertise. The thing I'm arguing against is Eliezer's suggestion that people shouldn't read philosophy at all outside of Less Wrong and AI books.
No, I advise against reading Quine. I only said above that rationalists should not ignore mainstream (Quinean) philosophy. That's a much weaker claim than the one you've attributed to me. Much of LW is better-written and more informed of the latest science than some of the best Quinean philosophy being written today.
What I'm claiming is that Quinean philosophy has made, and continues to make, useful contributions, and thus shouldn't be ignored. I have some examples of useful contributions from Quinean philosophy here.
I'm reminded of Caliph Omar's apocryphal comments about the Library of Alexandria.
Some questions and thoughts about this:
How is it that 'naturalism' is the L.W. philosophy? I am not a naturalist, as I understand that term. What is the prospect of fair treatment for a dissenter to the L.W. orthodoxy?
Where does Quine talk about postmodernism, or debates about the meanings of terms like 'knowledge'? If a reference is available it'd be appreciated.
What exactly do you understand by 'naturalism' - what does it commit you to? Pointing to Quine et. al. gives some indication, but it should not be assumed that there is no value, if being a naturalist is important to you, in trying to be more precise than this. One suggestion - still quite crude- is that there are only empirical and historical facts - there is no fact which doesn't ultimately boil down to some collection of facts of these types. Plausibly such a view implies that there are no facts about rationality, insofar as rationality concerns what we ought to think and do, and this is not something implied solely by facts about the way the world measurably is and has been. Is this an acceptable consequence?
What exactly do you mean by 'reductionism'? There are at least the following two possibilities:
1) There is some privileged set of basic physical laws (the domain of micro-physics), and all higher-order laws are in principle derivable from the members of the privileged set.
2) There is some set of basic concepts, and all higher order concepts are merely logical constructions of these.
Depending on how (1) is spelled-out, it is plausibly fairly trivial, and not something anyone of Quine's generation could count as an innovative or courageous position.
Proposition (2), by contrast, is widely thought to be false. And surely one of the earliest and strongest criticisms of it is found in Quine's own 'Two Dogmas of Empiricism'.
Is there some third thesis under the name 'reductionism' which is neither close to trivial nor likely false, that you have in mind?
Concerning the role of shared intuition in philosophy. It's an interesting subject, worthy of thought. But roughly, its value is no more than the sort of shared agreement relied upon in any other collaborative discipline. Just as in mathematics and physics you have to count on people to agree at some point that certain things are obvious, so too in philosophy. The difference is that in philosophy the things often are value judgments (carefully considered). Intuitions are of use in philosophy only to the extent that almost any rational person can be counted on to share them (Theory X implies it's morally acceptable to kill a person in situation Y, intuitively it is not acceptable to kill a person in situation Y, therefore X is flawed). So I don't see much to the claim they present a problem.
What do you take the claim that philosophy should be about cognitive science to imply? Do you think there should be no philosophy of language, no philosophy of mind, no aesthetics, no ethics, and on and on? Or do you really think that a complete understanding of the functioning of the brain would afford all of the answers to the questions these undertakings ask? I looked for an answer to this question in the post linked to as the source of this thought, but it is more a litany of prejudices and apparently uninformed generalizations than an argument. Not a model of rationality, at least.
Answering your questions in order...
Naturalism is presupposed by all or nearly all promoted Less Wrong posts, and certainly by all of Eliezer's posts. I don't know what the prospects are for fair treatment of dissenters.
Here is a quick overview of Quine on postmodernism. On Quine on useless debates about the meaning of terms, see Quine: A guide for the perplexed.
There are lots of meanings of naturalism, explored for example in Ritchie's Understanding Naturalism. What I mean by 'Quinean naturalism' is summed up in the original post.
As for reductionism - I mean this kind of reductionism. The (2) kind of reductionism you mentioned is, of course, that second dogma of empiricism that Quine famously attacked (the 1st being analyticity). And that is not what I mean by reductionism.
I'm working on a post on intuitions where my positions on them will become clearer.
As for philosophy being about cognitive science, I'd have to write at great length to explain, I suppose. I'll probably write a post on that for my blog Common Sense Atheism, at which time I'll try to remember to come back here and link to it.
Since you don't recommend reading Quine directly, what books / other resources would you recommend for someone who wants to read the main arguments for and against naturalism? My only knowledge of the subject comes from the sequences (and it seems like those mostly take it for granted).
If you feel you're really not confident that people are made of atoms and so on, and you want an introduction to the standard debates over naturalism in mainstream philosophy, you can start with Ritchie's Understanding Naturalism.
Appreciate the reply. I think the point remains that what one means by 'naturalism' may have implications for what one can say about the nature of rationality, and this is something the denizens of this blog might care about.
It's not Quinean naturalism. It's logical empiricism with a computational twist. I don't suggest that everyone go out and read Carnap, though. One way that philosophy makes progress is when people work in relative isolation, figuring out the consequences of assumptions rather than arguing about them. The isolation usually leads to mistakes and reinventions, but it also leads to new ideas. Premature engagement can minimize all three.
To some degree. It might be more precise to say that many AI programs in general are a computational update to Carnap's The Logical Structure of the World (1937).
But logical empiricism as a movement is basically dead, while what I've called Quinean naturalism is still a major force.
I'd actually say the central shared features that you're identifying- the dissolving of the philosophical paradox instead of reifying it as well as the centrality of observation and science goes back to Hume.