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CCC comments on Rationality Quotes Thread September 2015 - Less Wrong
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The size of the difference has absolutely nothing to do with my point. My point is that the difference is of an entirely different kind.
To take an analogy; let us say you have a duck, and you are measuring the greyness of its feathers. This runs along a spectrum from snowy white to ebony black. There is no point on this axis where the duck is actually a swan.
Both of your examples appear to me to show someone, having changed their ideas about #1, in the process of altering #2 or #3 to match. On consideration of this, I will admit that I was thinking only of the steady-state case (when someone's beliefs are internally consistent) and not really thinking about the transitional period during which they are not (even though some people might spend a majority of their lives in such a transitional state).
It's not so much that it's easily flicked as that it has less moving parts; flicking it requires adjusting one thing as opposed to many things. (Of course, changing either can be difficult - the default reaction would still be to reject any unwanted evidence and/or associated arguments).
...though I could be wrong about that.
The point I'm making is that actually the discussion was about the colour of the feathers, and swan-ness as such is a mere distraction.
As you go on to remark, this process may never actually get as far as altering either #2 or #3 to match, and there's nothing terribly wrong with that (beyond the fact that we have unreliable information, finite brainpower, etc., all of which is simply part of the human condition). I suggest that most people's beliefs, most of the time, are not internally consistent. This is boringly true if we count it as inconsistent when someone thinks probably-P1, probably-P2, ..., probably-Pk, and P1,...,Pk can't all be true -- which doesn't have to indicate any suboptimality in belief-structure -- and less boring but surely still true if we only count it as inconsistent when someone's probability assignments (so far as they can be said to have such things) can't all be close to correct (e.g., thinking Pr(A)>=0.9, Pr(B)>=0.9, and Pr(A&B)<0.7).
So, to reverse the analogy, are you saying that the spectrum is "God exists but doesn't touch evolution -> God exists and guides evolution -> God exists and created everything in the recent past", with the "God exists/doesn't exist" axis being a mere distraction?
...this does make your viewpoint a good deal less tautological.
Yes, that's about it. (I guess "tough" was meant to be either "touch" or something like "work through".) It happens that most people who believe evolution operates without divine intervention or design believe that there are no gods to intervene or design in the first place, but there's no fundamental reason why a theist couldn't hold pretty much the exact same view of evolution as an atheist.
"Tough" was supposed to be "touch", yes (and I've edited that correction into my previous post).
This axis makes sense to me as a single axis, then.
Not only is there no fundamental reason, but that's also pretty much the official position of the Vatican, who are about as theist as you get...
The Vatican's official position is less than perfectly clear. Humani Generis in 1950 grudgingly accepted that Roman Catholics scientists could work on evolution, provided they didn't hold that evolution was definitely right and provided they accepted that souls are directly created by God. Then in 1996, addressing the Pontifical Academy of Sciences, JP2 accepted that evolution is "more than a hypothesis" (but do see the footnote about that phrase), but he by no means said that evolution proceeds without any divine involvement, and indeed it seems he rather conspicuously avoids saying anything that could be taken as endorsing that view.
Fnord.
Believing in probabilities of 1 is bad practice here, right?
Vatican's official position on evolution is likely empirically indistinguishable from what we can see with our own eyes (e.g. the scientific view). This has old precedent, see e.g. how transubstantation is handled in Christianity.
If you think there's any real question about whether it was grudging, please actually read Humani Generis (it's not very long) and come back and tell me whether you still think so.
(If you mean something else, then I'm missing your point; consider explaining?)
Oh yes. But, again: please by all means go and read the encyclical and then tell me whether you really think Pius XII meant anything much like that. Tell me, in particular, whether you notice any reluctance to state that points of RC doctrine are definitely right. (Spoiler: it says in so many words, e.g., that some "religious and moral truths" delivered by revelation "may be known by all men readily with a firm certainty and with freedom from all error".)
I think it's like trying to discern tone. Poe's law says this is hard in the context of sarcasm, but it seems hard in general from text. Seems doubly hard for people coming from a different background from you, the more different the more difficult the problem (xenoanthropology). People use language differently, people parse things differently (dog whistles, etc.)
What do we really know about how someone whose life trajectory resulted in the Papacy uses language?
But let's say you are even right. Why talk about tone at all? Are you trying to stick it to the Pope? What is the point of doing that? Why use emotionally non-neutral language?
Er, no. Why would I be trying to do that?
This seems like an awfully general argument against interpreting anyone's words. Encyclicals are intended to be widely read and understood. Is it really likely that some special papal quality makes them particularly difficult for others to interpret?
Because the question at issue is whether the official position (on evolution) of the Vatican is indistinguishable from the naturalistic evolution commonly held by unbelieving biologists; and the relevant documents are few and ambiguous and vague; and so attempting to extract whatever nuances one can from them seems worthwhile. Humani Generis is one of the key documents for understanding the RCC's view of evolution, and it seems to me reasonable to draw different conclusions from the document as it actually is than we would from a document that was more unequivocally accepting of biological evolution.
Your charitable interpretation is false on all counts, at least until the Vatican gets around to making a new statement on the nature of "Adam".
Where is the quote from?
I think a lot of that is the Vatican being really really cautious. They're ultra-cautious about just about everything they say (largely, I think, because they are well aware that (a) a lot of people will take what they say as gospel truth and (b) they don't get to take anything back, or hardly ever, so if they endorse evolution in some form and then a few decades later a scientist comes back and presents some improvement on the theory that contradicts that form then they will look silly).
So, yeah. What I'm reading into that is that they're not saying it's definitely true (in the same way as they do say it's definitely true that God exists) but they are saying it looks like it just might be.
As well as being ultra-cautious about evolution, Humani Generis says these things (emphasis mine):
(as well as many other things that don't appear to me at all ultra-cautious, but where the language is less clear-cut). So this isn't the result of any general policy of ultra-caution. They are being extra-ultra-cautious about evolution specifically. That was in 1950, and they are less cautious now, but still very cautious. This is why I say their position is notably different from that of naturalistic evolutionary biologists.
... Oh, wait. Have I misunderstood you? If so, we may be arguing at cross-purposes. Here's our exchange from upthread:
When you said "that", did you mean (1) "the exact same view of evolution as an atheist" or (2) "the idea that there's no fundamental reason why a theist couldn't, etc."? I've been assuming #1 but maybe you meant #2, in which case our disagreement is less sharp than I thought. On #2, my impression is that the Vatican hasn't said or implied much about what theists as such can reasonably believe about evolution; they're concerned, rather, with what faithful Catholics can reasonably believe about evolution; and what they've said about the latter is, inter alia, that faithful Catholics mustn't regard it as definitely right (a position that I don't think is negated by JP2's statement before the Pontifical Academy of Sciences), and from the things they are willing to call definitely right I don't think it's tenable to take this as meaning only that one shouldn't literally take Pr(evolution)=1. So I don't think the Vatican thinks it acceptable for Catholics to think about evolution in the same way as most atheists do. Again, what they think about theists more broadly is hard to tell.
Yes; there are some things that the Vatican is extremely certain of (e.g. the divine origin of the Christian religion). Their ultra-caution extends to everything else - a rather large category which just so happens to include evolution.
I don't think they're less cautious, I just think they recognise that there's more evidence. At the very least, the fact that no-ones convincingly refuted it in the last sixty-odd years despite all the attention being paid to it counts for quite a bit.
I meant that there's no reason why a theist can't hold a view of evolution that makes exactly the same predictions in all circumstances as an atheist does. Naturally, the theist's view will incorporate God as having (at the very least) set up the natural laws that permit it, while the atheist will presumably have those laws simply existing with no particular cause; but they can both agree on what those laws are.
I understand that as meaning that faithful catholics shouldn't take Pr(evolution)=1.
The thing is, the things that they are willing to consider as definitely right are things like the divine origin of Christianity; and as far as I understand it, they do expect faithful catholics to take Pr(Christianity has a divine origin)=1.
Unfortunately, I think what you're clarifying isn't what I was asking about :-). Let P be the proposition "as far as scientifically observable consequences go, evolution behaves as if it's entirely natural and undesigned". You and I agree that a theist can consistently believe P; call this thing that we believe Q. (Perhaps you also believe P, as I do, but that's a separate question.) You made a remark about the RCC (which has spawned a discussion entirely out of proportion to the importance of that remark in anyone's arguments, but no matter!) which I interpreted as saying that the RCC's official position is P, whereas in fact perhaps you were saying that the RCC's official position is Q (or perhaps the closely related Q', which says that a good Catholic can consistently believe P).
So my question was: were you saying that the RCC's position is (something like) P, or that the RCC's position is (something like) Q?
I agree that HG can be read as saying faithful Catholics mustn't take Pr(evolution)=1 but must take Pr(souls)=1 (where both "evolution" and "souls" are brief abbreviations for more complicated things, of course). I suppose what I was getting at is that saying "don't take Pr(X)=1" effectively means quite different things depending on whether the community you're addressing is in the habit of taking Pr(various things)=1 or scrupulously avoids it as e.g. LW tends to for good reason; and the fact that HG firmly endorses taking some probabilities to be 1 indicates that it's in the former camp, which to me suggests that HG is saying not what an LWer would express by "don't take Pr(evolution)=1" but something more like "don't treat evolution as definitely true in the same sort of way as you treat other ordinary things as definitely true".
But it's possible, as you say, that actually the position being sketched in HG would be, if written out with more care, something more like this: there are essential dogmas of RC faith, for which one must assign p=1; there are ordinary statements of fact, like (ha!) "the earth orbits the sun", for which one would be ill-advised to assign p=1 but the RCC doesn't take any particular position on that question; but for evolution the RCC specifically says not to take p=1 but leaves open the possibility of taking p=1-10^-20 or something.
I suspect these are questions that have no answers, in the following sense: senior RC clergy don't generally think in terms that correspond so directly to the very quantitative probabilistic approach commonly taken here as to enable a clear distinction between p=1 and p=1-10^-20, etc., and any "translation" that makes them out to have been making statements in those quantitative probabilistic terms is liable to misrepresent their meaning. (E.g., p=1, as such, means that absolutely no possible evidence would change your mind, but I think Pius XII could probably have imagined possible happenings that would have convinced him that God doesn't after all directly attach souls to human bodies.)
From the same document (of the International Theological Commission) that I quoted earlier:
"Since it has been demonstrated that all living organisms on earth are genetically related, it is virtually certain that all living organisms have descended from this first organism." Given Ratzinger's approval of that document I don't think you can reasonably say that a Catholic who thinks that evolution is definitely right (in the ordinary sense of thinking that something is definitely right) is not a faithful Catholic.
Well ... the very next sentence of that document is this:
and while that's pretty positive about evolution it seems not to be saying that evolution is definitely right. I think what's going on here is that the authors of that document are happy being very confident about common descent but not so happy being equally confident about evolution.
As to just what sort of evolution, here's an extract from further on in that document:
As the section of that document that you quoted before makes clear, giving God a "truly causal role" doesn't necessarily mean endorsing divine intervention. Section 68 -- the one before the one you quoted before -- suggests what alternatives the authors had in mind, most notably the idea that he designed the universe in such a way that its natural operation would produce particular results.
This, again, is quite far from any view of evolution that would be endorsed by naturalists.
Your initial puzzling definition of what you believed had two parts ("omnipotent and omniscient"). You quickly added that you attributed many other traits to God, but were less certain of them (!) and thus presumably could change them more easily.
Are you saying that the whole set of claims has a common cause and they are therefore likely to go together?
Yes, that is correct.
No. In the grandparent post here, I'm talking about (what I understand is) the average person's idea of God. I recognise that my conception is not average, and some debate with other people has convinced me that a lot of people have far more complicated ideas of what God is, with far more moving parts.