ArisKatsaris comments on March 2015 Media Thread - Less Wrong Discussion
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Short Online Texts Thread
Death Is Optional A Conversation: Yuval Noah Harari, Daniel Kahneman [3.4.15]
http://edge.org/conversation/yuvalnoahharari-daniel_kahneman-death-is-optional
The money quote:
The conversation is very nice, and Harari's book is fantastic so far (I'm about a fifth of the way through).
Everything is heritable:
Politics/religion:
Statistics/AI/meta-science:
Psychology/biology:
Technology:
Economics:
Philosophy:
"Reed Richards Is Useless":
The TV Tropes article points out the absurdity of fictional situations where the characters invent supertechnologies to solve really hard problems in the plot, and then they put these new tools back in the box and you never see them again, even when these tools could solve other problems in the rest of the world.
I've noticed this in the Star Trek franchise, which tempers my nerd grieving over Leonard Nimoy's True Death. The various series have shown transhumanism in general, and radical life extension in particular, in a bad light. And in the original series, the Spock character, seconded by Dr. McCoy, often said that they had to stop the enhanced bad guy, or keep him from living forever, no matter what it takes.
Yet when a main character, other than a Redshirt or a walk-on, needs revival or rejuvenation, why, the ship's doctor can figure out how to do that. Yet these successful techniques mysteriously don't become part of Starfleet medical practice.
Does "Jaynes's Bicameral Mind Theory" have any validity?
I'm not sure. It has a lot of problems with timing and its global claims, but I could believe something like it is true since that would explain a number of otherwise puzzling things like the apparent extreme literality of religious beliefs in the distant past.
What evidence do we have about that? First-hand, Homeric or earlier historical evidence is very scant and selective to begin with. We don't have philosophical treaties written by the ancients of what they themselves believed and how literally they took it. The Homeric epics are also describing people who from to the writer were already old, different, and also heroic and not representative of the average man.
The very widespread practice of non-symbolic sacrifices, for example.
What sacrifices count as non-symbolic? Animal sacrifice? Human?
Why is this interpreted as taking (similar) religious beliefs more literally, rather than just having different beliefs?
Is there a quantitative argument to be made that more beliefs were more literal in older times, apart from some examples?
Because if you don't literally believe that the ritual will win you useful-in-real-life god's favor, each sacrifice reduces your chances to survive and prosper.
If you want to get numbers involved, you first need to specify (with numbers) what does "more literal" mean.
The same could be said about most religious rituals. There are various theories of signalling honesty, in-group commitment, and riches though costly sacrifices.
Why ascribe the change in sacrifices, for example, to a less literal modern religious belief, rather than to a less central role for modern religion, or sacrifice becoming less important compared to other religious behaviors?
I don't know - gwern talked about more literal ancient beliefs, I only asked what he meant and how he knew it.
I don't think this is true. Take contemporary mainstream Christianity or Judaism, as the religions most familiar to LW. Do most rituals meaningfully reduce the chances to survive and prosper?
"Less literal" belief and "less central" role are correlated :-)
In Orality and Literacy, Walter Ong suggests that what Jaynes attributes to the bicameral mind might be explainable by pre-literacy. He points out that Jaynes places the time for the breakdown of bicamerality around the time that the phonetic alphabet was developed, and that many of the characteristics that Jaynes attributes to bicamerality, e.g.:
are characteristics of oral cultures, including contemporary oral cultures.
I'm not sure how I feel about this. A lot of it seems on-point but it seems unfair to take what may be complicated or subtle ideas and take paragraphs out of context to show that they are nonsense. If I took a random paragraph from a category-theory paper it might sound just as nonsensical to someone who didn't have the context. Heck, I strongly suspect that if on used a Markov generator with math terms, telling the difference between real and actual material would be difficult if one restricted to small segments. The author is correct that these things are meaningless (by and large) but simply quoting them in this way doesn't really establish it.
In your excerpt of "Intelligence: Is it the epidemiologists' elusive 'fundamental cause' of social class inequalities in health?":
IOW, as environments get better, they become more uniform (in their effect). Is this saying that environments contribute mostly negative factors, not positive ones, to development, so the best environments affect outcomes least? And if so, how well established is it?
subjectively, an octopus is probably something like an unruly parliament of snakes ruled by a dog.
Google wants to rank websites based on facts not links
...
I'm guessing that in practice means ranking websites by the popularity of their delusions. The problem is that you can't distinguish facts from fictions without reference to the external world. Furthermore, given how bad wikipedia is at getting its "facts" wright about any vaguely controversial topic, I don't have a lot of confidence in the ability of the internet to settle on the truth.
Edit: speaking of bad sources of "facts", why are you treating New Scientist as a reasonable source?
...wait, what?
...I guess they don't actually mean "unanimously"...
J. E. Farnham. Unusual methods of antigen transport. - Grana. - 1986. - 25 (1):89-92. Available online. Not a conprehensive review, just a couple case studies, but (subjectively) beautiful. I wish TV medical shows were based on this kind of stuff.