Here's an old puzzle:
Alice: How can we formalize the idea of "surprise"?
Bob: I think surprise is seeing an event of low probability.
Alice: This morning I saw a car whose license plate said 3817, and that didn't surprise me at all!
Bob: Huh.
For everyone still wondering about that, here's the correct answer! The numerical measure of surprise is information gain (Kullback-Leibler divergence) from your prior to your posterior over models after updating on the data. That gives the intuitive answer to the above puzzle, as long as none of your models assigned high probability to 3817 in advance. It also works for the opposite case, if you expected an ordered string but got a random one, or ordered in a different way.
This is actually well known, I just wanted to put it on LW.
Grognor has reportedly died: https://twitter.com/MakerOfDecision/status/898625422270889984
Sad. He didn't like me, but I mostly liked him.
A better explanation of the Monty Hall problem:
A game show host always plays the following game: First he shows you 3 doors and informs you there is a prize behind one of them. After allowing you to select one of the doors, he throws open one of the other doors, showing you that it's empty. He then offers you a deal: Stick to your original guess, or switch to the remaining door?
What is the most important piece of information in this problem statement? I claim that the bit that ought to shock you is that the host plays this game all the time, and the door h...
After reading yet another article which mentions the phrase 'killer robots' 5 times and has a photo of terminator (and robo-cop for a bonus), I've drafted a short email asking the author to stop using this vivid but highly misleading metaphor.
I'm going to start sending this same email to other journalists that do the same from now on. I am not sure how big the impact will be, but after the email is already drafted sending it to new people is pretty low effort and there's the potential that some journalists will think twice before referencing Terminator in...
What, to you, is the difference between a hardcore popular science book and one of the serious science publicistics? It seems to me that it must be great, and I miss the former kind, and I can't be alone in this, but it's the latter kind that gets published, weakly supported by the distributors and occasionally, sold.
By 'gets published' I mean here in Ukraine, although it might be true for other countries.
In the Less Wrong Sequences, Eliezer Yudkowsky argues against epiphenomenalism on the following basis: He says that in epiphenomenalism, the experience of seeing the color red fails to be a causal factor in our behavior that is consistent with us having seen the color red. However, it occurs to me that there could be an alternative explanation for that outcome. It could be that the human cognitive architecture is set up in such a way that light in the wavelength range we are culturally trained to recognize as red causes both the experience of seeing the co...
Is there any appetite for trying to create a collective fox view of the future?
Model the world under various assumptions (energy consumption predictions + economic growth + limits to the earths energy dissipation + intelligence growth etc) and try and wrangle it into models that are combined together and updated collectively?
I'm not sure that analogy can be extended to our cognitive processes, since we know for a fact that: 1. We talk about many things, such as free will, whose existence is controversial at best, and 2. Most of the processes causally leading to verbal expression are preconscious. There is no physical cause preventing us from talking about perceptions that our verbal mechanisms don't have direct causal access to for reasons that are similar to the reasons that we talk about free will.
Why must A cause C for C to be able to accurately refer to A? Correlation through indirect causation could be good enough for everyday purposes. I mean, you may think the coincidence is too perfect that we usually happen to experience whatever it is we talk about, but is it true that we can always talk about whatever we experience? (This is an informal argument at best, but I'm hoping it will contradict one of your preconceptions.)
I don't say that we can talk about every experience, only that if we do talk about it, then the basic words/concepts we use are about things that influence our talk. Also, the causal chain can be as indirect as you like: A causes B causes C ... causes T, where T is the talk; the talk can still be about A. It just can't be about Z, where Z is something which never appears in any chain leading to T.
I just now added the caveat "basic" because you have a good point about free will. (I assume you mean contracausal "free will". I think ca...
If it's worth saying, but not worth its own post, then it goes here.
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