All of Boyi's Comments + Replies

This is a wonderful post, and it is a personal problem I strongly sympathize with. Here are my thoughts; I hope they are of some use.

But it’s not my true rejection. My true rejection is that them being wrong is too annoying for me to want to cooperate. Why? I haven’t changed my mind, really, about how much damage versus good I think churches do for the world.

You see physics and rationalism as right, but at the same time you value community (which is also right seeing as humans are social creatures who demand healthy relationships). This is an ethical ... (read more)

0TimS
What do we mean by modernism? I think the logical positivists are quite intuitive. What's a more natural concept from "unacademic" thought than the idea that metaphysics is incoherent? The intuitiveness of the project doesn't make it right, in my view.
2Emile
If someone X, before asking him to provide some solid evidence that X, you should stick your neck out and say that you yourself believe that non X. Otherwise, people might expect that after they do all the legwork of coming up with evidence for X, you'll just say "well actually I believe X too I was just checking lol". You can't expect people to make efforts for you if you show no signs of reciprocity - by either saying things they find insightful, or proving you did your research, or acknowledging their points, or making good faith attempts to identify and resolve disagreements, etc. If all you do is post rambling walls of texts with typos and dismissive comments and bone-headed defensiveness on every single point, then people just won't pay attention to you.
2TimS
Respectfully, if you don't think post-modernism is an extraordinary claim, you need to spend more time studying the history of ideas. The length of time it took for post-modern thought to develop (even counting from the Renaissance or the Enlightenment) is strong evidence of how unintuitive it is. Even under a very generous definition of post-modernism and a very restrictive start of the intellectual clock, Nietzsche is almost a century after the French Revolution. If your goal is to help us have a more correct philosophy, then the burden is on you to avoid doing things that make it seem like you have other goals (like yanking our chain). I.e. turn the other cheek, don't nitpick, calm down, take on the "unfair" burden of proof. Consider the relevance of the tone argument. ---------------------------------------- There are many causes of belief in belief. In particular, religious belief has social causes and moral causes. In the pure case, I suspect that David Koresh believed things because he had moral reasons to want to believe them, and the social ostracism might have been seen as a feature, not a bug. If one decides to deconvert someone else (perhaps to help the other achieve his goals), it seems like it would matter why there was belief in belief. And that's just an empirical question. I've personally met both kinds of people.

I do not say it means adding content. It means to remove offensive content. Offensive content that is morally base is considered vulgar.

0TimS
The two statements you quoted are not inconsistent because a bowdlerized theory is not calling the original theory vulgar, in current usage. Based on the change in meaning that I identified.

Really great post! You are completely right on all accounts. Except I really am not a post-modernist, I just agree with some of their ideas, especially conceptions of power as you have pointed out.

I am particularly impressed with Bullet point # 2, because not only does it show an understanding of the basis of my ideas, but it also accurately points out irrationality in my actions given the theories I assert.

I would then ask you if understand this aspect of communities including your own, would you call this rational? It is no excuse, but I think coming... (read more)

0TimS
Does it really seem to you that the statement "Extraordinary claims require extraordinary support" is not rational? ---------------------------------------- Obviously, there's substantial power in deciding what claims are extraordinary.

??? Um no read sentence # 2.

0ArisKatsaris
Please respond to these following two question, if you want me to understand the point of disagreement: * Do you understand/agree that I'm saying "offensive content" is a superset of "vulgar content"? * Therefore do you understand/agree that when I say something contains offensive content, I may be saying that it contains vulgar content, but I may also be saying it contains non-vulgar content that's offensive to particular moral standards?
0TimS
First, bowdlerizing has always implied removing content, not adding offensive content. Second, the word has evolved over time to mean any removal of content that changes the "moral/emotional" impact of the work, not simply removal of vulgarity.
6TimS
I once thought the manifest rightness of post-modern thought would convince those naive realists of the truth, if only they were presented with it clearly. It doesn't work that way, for several reasons: * Many "post-modern" ideas get co-opted into mainstream thought. Once, Legal Realism was a revolutionary critique of legal formalism. Now it's what every cynical lawyer thinks while driving to work. In this community, it is possible to talk about "norms of the community" both in reference to this community and other communities. At least in part, that's an effect of the co-option of post-modern ideas like "imagined communities." * Post-modernism is often intentionally provocative (i.e. broadening the concept of force). Therefore, you shouldn't be surprised when your provocation actually provokes. Further, you are challenging core beliefs of a community, and should expect push-back. Cf. the controversy in Texas about including discussion of the Spot Resolution in textbooks. * As Kuhn and Feyerabend said, you can't be a good philosopher of science if you aren't a good historian of science. You haven't demonstrated that you have a good grasp of what science believes about itself, as shown in part by your loose language when asserting claims. ---------------------------------------- Additionally, you are the one challenging the status quo beliefs, so the burden of proof is placed on you. In some abstract sense, that might not be "fair." Given your use of post-modern analysis, why are you surprised that people respond badly to challenges to the imagined community? This community is engaging with you fairly well, all things considered. ---------------------------------------- ETA: In case it isn't clear, I consider myself a post-modernist, at least compared to what seems to be the standard position here at LW.
0ArisKatsaris
There exist things that are offensive against standards of propriety and taste (the things you call "vulgar"). Then again there exist things which offend against standards of e.g. morality. You don't seem to understand that there can exist offensiveness which isn't about good manners, but about moral content.
6thomblake
Indeed. Better yet, don't criticize someone's usage of a word unless you know what it means. At this point, I no longer give significant credence to the proposition that you are making a good-faith effort at truth-seeking, and you are being very rude. I have no further interest in responding to you.
3ArisKatsaris
Bowdlerization is normally understood to be the idea of removing offensive content, but this offensiveness doesn't need to have anything to do with "vulgarity".
0thomblake
No one has argued against it. None. Yes. By the way, you both asked a question above and asserted its answer. You could have saved yourself some time. Was this an attempt at a tu quoque? You were advancing a proposition, and I was clarifying the request for you to show your work. I don't believe I've done this, and I'm not sure what you mean by "people like you". Was that supposed to be racist / sexist? That sounds roughly like my #2 above, which is what I noted Yvain and Eliezer did not advance in the relevant articles.
5Nornagest
Well, it took me about five minutes on Wikipedia to find its pages on theonomy and divine command theory, and most of that was because I got sidetracked into moral theology. I don't know what your threshold for "many people" is, but that ought to establish that it's not an obscure opinion within theology or philosophy-of-ethics circles, nor a low-status one within at least the former.
5dlthomas
I consider "[m]any people think God is the only basis for morality" to be uncontroversial because I have heard several people express this view, see no reason to believe that they are misrepresenting their thoughts, and see no reason to expect that they are ridiculous outliers. If we substituted "most" for "many" it would be more controversial (and I'm not sure whether or not it would be accurate). If we substituted "all" for many, it would be false.
2[anonymous]
He asked you to taboo "force" to avoid bringing in its connotations. Please resend that thought without using any of "force" "might" "violence" etc. What are you trying to say? If that is what you mean by force, you coming here and telling us your ideas is "an act of force" too. In fact, by that definition, nearly all communication is "an act of force". So what? Is there something actually wrong with "giving people ideas or tools they didn't ask for"? I'm going to assume that you mean it's bad to give people ideas they will dislike after the fact, like sending people pictures of gore or child porn. I don't see how teaching people useful skills to improve their lives is at all on the same level as giving them pictures of gore.
4[anonymous]
I don't think it's black and white; there is a continuum between clear communication and manipulation. But beware of the fallacy of gray: just because everything has a tinge of darkness, that doesn't make it black--some things are very Dark Artsy, others are not. I do think it is possible to communicate without manipulative writing/speaking. Just to pick a random example, Khan Academy videos. In them, the speaker uses a combination of clear language and visuals to communicate facts. He does not use dishonesty, emotional manipulation, or other techniques associated with dark artsy rhetoric to do this. Please taboo "force."
6wedrifid
That isn't what it generally means.
2[anonymous]
The methodology isn't the same--Yvain's methodology is to give people a Brand New Thingy that they can latch onto, yours seems to be reinventing the Old Thingy, preserving some of the terminology and narrative that it had. As discussed in his Parable, these are in fact very different. Leaving a line of retreat doesn't always mean that you have to keep the same concepts from the Old Thingy--in fact, doing so can be very harmful. See also the comments here, especially ata's comment. And that is why I disagree with this part of your argument:
2Nornagest
I don't think anyone here has objected to that part of your methodology, merely to your goal of "rewriting God" and to its effectiveness in relation to the implied supergoal of creating a saner world.
0[anonymous]
You seem to be using reductionism in a different way than I am used to. Please reduce "reductionism" and say what you mean. First of all, what I have been trying to say is that, no, rationalists are not interested in "force[ing] people to confrom". We are interested in improving general epistemology. I also think you are wrong that using "intellectual force" to force your beliefs on someone is not violence. Using rhetoric is very much violence, not physical, but definitely violence. Yes we believe ourselves to be more correct and more right than theists, but you seem to be trying to argue "by definition" to sneak in connotations. If there is something wrong with being right, please explain directly without trying to use definitions to relate it to violence. Where does the specific example of believing ourselves more right than theists go wrong?
3[anonymous]
Can you elaborate on what you mean by "reductionist"? You seem to be using it as an epithet, and I honestly don't understand the connection between the way you're using the word in those two sentences. On LessWrong we generally draw a distinction between honest, white-hat writing/speaking techniques that make one's arguments clearer and dishonest techniques that manipulate the reader/listener ("Dark Arts"). Most rhetoric, especially political or religious rhetoric, contains some of the latter. Again, this is just not what we're about. There's a huge difference between giving people rationality skills so that they are better at drawing conclusions based on their observations and telling them to believe what we believe. Can you taboo "force"? That might help this discussion move to more fertile ground.

Sorry I was again assuming a common basis of knowledge. Carbon emissions would be environmental damage (damaging to the biosphere as a whole). Ecological damages more commonly refers to damages to ecosystems (smaller communities within the biosphere). When people talk about ecological damages they are primarily talking about invasive species. Invasive species are plants, animal, bacteria, and fungi that have been artificially transported from one ecosystem to another and have no natural predator within it. Huge portions of American forest are being eradica... (read more)

0Nornagest
Thank you; that makes sense.
0thomblake
You are assuming that "the majority of people are unable to break symbols without suffering the psychological trumma (sic) of wrongness" and thus "rewriting God is more effective than trying to destroy God". Eliezer's argument assumed the uncontroversial premise "Many people think God is the only basis for morality" and encouraged finding a way around that first. Your argument seems to be assuming the premises (1) "The majority of people are unable to part with beliefs that they consider part of their identity" as well as (2) "It is harder and/or worse to get people to part with these beliefs than to adopt a bowdlerized version of them". Yvain may have supported (1), but I didn't see him arguing in favor of (2). I don't think anyone is seriously questioning the "leave a line of retreat" part of your argument. You don't have to do anything. But if you want people to believe you, you're going to have to show your work. Ask yourself the fundamental question of rationality.
2Nornagest
That seems to assume that direct argument is the only way to persuade someone of something. It's in fact a conspicuously poor way of doing so in cases of strong conviction, as Yvain's post goes to some trouble to explain, but that doesn't imply we're obliged to permanently accept any premises that people have integrated into their identities. You can't directly force a crisis of faith; trying tends to further root people in their convictions. But you can build a lot of the groundwork for one by reducing inferential distance, and you can help normalize dissenting opinions to reduce the social cost of abandoning false beliefs. It's not at all clear to me that this would be a less effective approach than trying to bowdlerize major religions into something less epistemically destructive, and it's certainly a more honest one -- instrumentally important in itself given how well-honed our instincts for political dissembling are -- for people that already lack religious conviction. Your mileage may vary if you're a strong Deist or something, but most of the people here aren't.
1[anonymous]
The two arguments aren't the same at all. Yvain really is in favor of destroying the symbol, whereas you seem to be more interested in (as you put it) "rewriting" it.
0Bugmaster
I agree with nyan_sandwich: please explain what you mean without using that word, because I'm fairly sure we have different definitions of it.
4[anonymous]
You are going to have to taboo "dominance". Understanding something is a lot different from the other members of the "dominance" category. Please explain what you mean to say about understanding without using "dominance", "oppression", "force", "might", or "western hegemony".
0wedrifid
In the sense that this seems almost entirely backward. I usually expect acts of dominance in the form of not understanding.
0Bugmaster
That's what I was going to ask you ! Edit: I posted that before you added the crucial "NOT". See my other comment.
4hairyfigment
Usually not at all. If you dominate someone they have to do the work of understanding you.
-1hairyfigment
Now I haven't followed the discussion closely, but it seems like you haven't explained what you actually advocate. Something like the following seems like the obvious way to offer "incremental withdrawal": 'Think of the way your parents and your preacher told you to treat other people. If that still seems right to you when you imagine a world without God, or if you feel sad or frightened at the thought of acting differently, then you don't have to act differently. Your parents don't automatically become wrong about everything just because they made one mistake. We all do that from time to time.' As near as I can tell from the comments I've seen, you'd prefer that we promote what I call atheistic Christianity. We could try to redefine the word "God" to mean something that really exists (or nothing at all). This approach may have worked in a lot of countries where non-theism enjoys social respect, and where the dangers of religion seem slightly more obvious. It has failed miserably in the US, to judge by our politics. Indeed, I would expect one large group of US Christians to see atheist theology as a foreign criticism/attack on their community.
0dlthomas
An honestly rational position might be more appropriately labeled a "right makes might" ideology - though this is somewhat abusing the polysemy of "right" (here meaning "correct", whereas in the original it means "moral").
7[anonymous]
You are right that people sometimes need time to adapt their beliefs. That is why the original article kept mentioning that the point was to construct a line of retreat for them; to make it easier on them to realize the truth. This is strictly true, but your implication that is it somehow related here is wrong. Intellectual force is what is used in rhetoric. Around here, rhetoric is considered one of the Dark Arts. Rationalists are not the people who are recklessly forcing atheism without regard for consequences. See raising the sanity waterline. Religion is a dead canary and we are trying to pump out the gas, not just hide the canary. This is just a bullshit flame. If you are going to accuse people of violence, show your work.

I felt the major point of this article, "How to lose an argument," was that accepting that your beliefs, identity, and personal chocies are wrong is pyschologically damaging, and that most people will opt to deny wrongness to the bitter end rather than accept it. the author suggest that if you truly want to change people's opinions and not just boost yoru own ego, then it is more cost-effective to provide the oppostion with an exit that does not result with the individual having to bear the pyschological trauma of being wrong.

If you except the a... (read more)

0TimS
Alice says that she believes in God and a neutral can observe that behaving in accordance with this belief is prevent Alice from achieving her goals. Let's posit that believing in God is not a goal for Alice, it's just something she happens to believe. For example, Alice thinks God exists but is not religiously observant and does not desire to be observant. What should Bob do to help Alice achieve her goals? Doesn't it depend on whether Alice believes in God or believes that "I believe in God" is/should be one of her beliefs? More generally, what is wrong (from a post-modern point of view) with saying that all moral beliefs are instances of "belief in belief"?
0TheOtherDave
Well, it certainly clarifies the kind of discourse you're looking for, which I suppose is all I can ask for. Thanks. There are pieces of this I agree with, pieces I disagree with, and pieces where a considerable amount of work is necessary just to clarify the claim as something I can agree or disagree with.
3thomblake
Yes, this is a statement of your position. Now the question from grandparent was, how did you arrive at it? Why should anyone believe that it is true, rather than the opposite? Show your work.

My example wasn't meant to be a strawman, but simply an illustration of my point that human thoughts and behaviors are predictable.

I did not say your example was a strawman, my point was that it was reductionist. Determining the general color of the sky or whether or not things will fall is predicting human thoughts and behaviors many degrees simpler than what I am talking about. That is like if I were to say that multiplication is easy, so math must be easy.

I am fairly certain I personally can predict what an average American believes regarding th

... (read more)
2Bugmaster
Agreed, but you appeared to be saying that human thoughts and actions are entirely unpredictable, not merely poorly predictable. I disagree. For example, you brought up the topic of "what is love, what is happiness, what is family": Why not ? Here are my predictions: * The average American thinks that love is a mysterious yet important feeling -- perhaps the most important feeling in the world, and that this feeling is non-physical in the dualistic sense. Many, thought not all, think that it is a gift from a supernatural deity, as long as it's shared between a man and a woman (though a growing minority challenge this claim). * Most Americans believe that happiness is an entity similar to love, and that there's a distinction between short-term happiness that comes from fulfilling your immediate desires, and long-term happiness that comes from fulfilling a plan for your life; most, again, believe that the plan was laid out by a deity. * Most Americans would define "my family" as "everyone related to me by blood or marriage", though most would add a caveat something like, "up to N steps of separation", with N being somewhere between 2 and 6. Ok, so those are pretty vague, and may not be entirely accurate (I'm not an anthropologist, after all), but I think they are generally not too bad. You could argue with some of the details, but note that virtually zero people believe that "family" means "a kind of pickled fruit", or anything of that sort. So, while human thoughts on these topics are not perfectly predictable, they're still predictable. I was not making fun of your diction at all, I apologize if I gave that impression. First of all, you just made an attempt at predicting human thoughts -- i.e., what's important to people. When I claimed to be able to do the same, you said I was wrong, so what's up with that ? Secondly, I agree with you that most people would say that these topics are of great concern to them; however, I would argue that, despite what people

Facts of the first kind are the overwhelmingly more numerous than facts of the second kind. Facts of the second kind are more important to human life. I agree with you that this community underestimates the proportion of facts of the second kind, which are not universalizable the way facts of the first kind are. But you weaken the case for post-modern analysis by asserting that anything close to a majority of facts are socially determined.

I was never trying to argue that the majority of facts are socially determined. I was arguing that the majority of f... (read more)

0TimS
Fair enough. I respectfully suggest that your language was loose. For example: Consider the difference between saying that and saying "a large portion of human decisions are socially created, even if they appear to be universalizable. A much larger proportion than people realize."

Ok but then I do not understand how eliminating God or theism serves this purpose. I completely agree that there are destructive aspects of both these concepts, but you all seem unwilling to accept that they also play a pivitol social role. That was my original point in relation to the author of this essay. Rather than convincing people that it is ok that there is no God, accept the fact that "God" is an important social institution and begin to work to rewrite "God" rationally.

0dlthomas
They clearly play a social role. Whether it is pivotal depends on what is meant by "pivotal".

Can you say more about how you determined that "rewriting God" is a more cost-effective strategy for achieving our goals than convincing people that it is OK that there is no God?

You seem very confident of that, but thus far I've only seen you using debate tactics in an attempt to convince others of it, with no discussion of how you came to believe it yourself, or how you've tested it in the world. The net effect is that you sound more like you're engaging in apologetics than in a communal attempt to discern truth.

For my own part, I have no horse... (read more)

4[anonymous]
Personally, I see truth as a virtue and I am against self-deception. If God does not exist, then I desire to believe that God does not exist, social consequences be damned. For this reason, I am very much against "rewriting" false ideas--I'd much prefer to say oops and move on. Even if you don't value truth, though, religious beliefs are still far from optimal in terms of being beneficial social institutions. While it's true that such belief systems have been socially instrumental in the past, that's not a reason to continue supporting a suboptimal solution. The full argument for this can be found in Yvain's Parable on Obsolete Ideologies and Spencer Greenberg's Your Beliefs as a Temple.
1[anonymous]
Again, that's not how we use the word. Being rational does not mean forgoing social goods--quite the opposite, in fact. No one here believes that human beings are inherently good at truth seeking or achieving our goals, but we want to aspire to become better at those things.

... you conviently do not address some of the examples I provide of the negatives of flight. I am not against either techology or science in moderation, which I do not think exists in the current state of things.

This is, at best, an argument against technology, but not against science.

No, it is an argument against the ideology that endless minipulation/dominance of the material world is purely benefical. Science is as much an attempt to dominate/minpulate reality as technological development.

3Bugmaster
Oh, I agree that there are negatives, I just think that the positives outweigh them. I can defend my position, but first, let's clear up this next point: I'm not sure I understand what you mean by "dominate/manipulate". As I see it, science is an attempt to understand reality, and technology is an attempt to manipulate it. Do you have different definitions of "science" and "technology" in mind ? Obviously, a certain amount of technology is required in order for science to progress -- microscopes and telescopes don't pop out of thin air ex nihilo -- but I think the distinction I'm making is still valid.
2TimS
I'll concede that the Enlightenment did more to relieve human suffering (or whatever measure you prefer) than the advance of science. <Again, I don't think this a a majority position in this community.> Will you concede that the Enlightenment's continued viability is reliant on the increase in wealth it caused, including the increase in wealth from scientific progress? You don't need to believe post-modern thought to be an environmentalist. Nor does being post-modern guarantee that you are an environmentalist. (or any other critique of human application of "scientific" domination of nature). In short, you are overstating the usefulness of post-modern analysis. Economists (whether or not they think Kuhn was saying something useful) already have language for the types of problems you identify with the social application of scientific prediction.

My argument is to exist socially is not always alligned with what is nessecary for natural health/survival/happiness, and yet at the same time is nessecary.

We exist in a society where the majority of jobs demand us to remain seated and immobile for the better part of the day. That is incredibly unhealthy. It is also bad for intellectual productivity. It is illogical, and yet for a lot of people it is required.

3[anonymous]
Correct me if I'm wrong, but isn't this just another way of saying, "the way we do things is poorly optimized"?
0Nornagest
This might be a bit of a digression, but I'm going to have to ask for a cite on that. My understanding is that power generation and industry are responsible for the majority of carbon emissions; Wikipedia describes transport fuels (road, rail, air and sea inclusive) as representing about 20% of carbon output and 15% of total greenhouse emissions. Now, you said "ecological devastation", not "carbon", and air and sea transport's more general ecological footprint is of course harder to measure; but given their fuel-intensive nature I'd expect carbon emissions to represent most of it. There's also noise pollution, non-greenhouse emissions, bird and propeller strikes, pollution associated with manufacture and dismantling, and the odd oil spill, but although those photos of Chittagong shipbreakers are certainly striking I'd be surprised if all of that put together approached the ecological impact of transport's CO2 output, never mind representing an additional overhead large enough to dominate humanity's ecological effects.
3Bugmaster
I would argue that our ability to "materially transform the world" (which is material) is a direct consequence of our ability to acquire progressively more accurate models of the world. Yes. Do you disagree ? I am somewhat surprised by your question, because the answer seems obvious, but I could be wrong. Still, you say, So... it sounds like you agree, maybe ? This is, at best, an argument against technology, but not against science.
0TimS
That's not a debate about science.
1Bugmaster
My example wasn't meant to be a strawman, but simply an illustration of my point that human thoughts and behaviors are predictable. You may argue that our decision to pick red for stop signs is arbitrary (I disagree even with this, but that's beside the point), but we can still predict with a high degree of certainty that an overwhelming majority of drivers will stop at a stop signs -- despite the fact that stop signs are a social construct. And if there existed a society somewhere on Earth where the stop signs were yellow and rectangular, we could confidently predict that drivers from that nation would have a higher chance of getting into an accident while visiting the U.S. Thus, I would argue that even seemingly arbitrary social constructs still result in predictable behaviors. I'm not sure what this means. I am fairly certain I personally can predict what an average American believes regarding these topics (and I can do so more accurately by demographic). I'm just a lowly software engineer, though; I'm sure that sociologists and anthropologists could perform much better than me. Again, "arbitrary" is not the same as "unpredictable". I don't know, are they ? I personally think that questions such as "how can we improve crop yields by a factor of 10" can be at least as important as the ones you listed. I don't think that you could brainwash or trick someone into being rational (since your means undermine your goal); and besides, such heavy-handed "Dark Arts" are, IMO, borderline unethical. In any case, I don't see how you can get from "you should persuade people to be rational by any means necessary" to your original thesis, which I understood to be "rationality is unattainable".
2TimS
Some portion of human experiences includes facts "I don't fall through the floor when I stand on it" or "I will die if I go outside in a blizzard without any clothes for any length of time." Some portion of human experience includes facts like "I will be arrested for indecent exposure if I go outside without wearing any clothes for any length of time." Facts of the first kind are the overwhelmingly more numerous than facts of the second kind. Facts of the second kind are more important to human life. I agree with you that this community underestimates the proportion of facts of the second kind, which are not universalizable the way facts of the first kind are. But you weaken the case for post-modern analysis by asserting that anything close to a majority of facts are socially determined.

I don't understand. Much of our self-identity is symbolic and imaginary. By self-created reality do you mean that our local reality is heavily influenced by us? That our beliefs filter our experiences somewhat? Or that we literally create our own reality? If it's the last one, the standard response is this: There is a process that generates predictions and a process that generates experiences, they don't always match up, so we call the former "beliefs" and the latter "reality". See the map and territory sequence. If that's not what you

... (read more)
3[anonymous]
Do you think that this is an actual paradox or a problem for rationality? If so, then you're probably not using the r-word the same way we are. As far as I can tell, your argument is: To obtain social goods (e.g. status) you sometimes have to sacrifice non-social goods (e.g. spending time playing videogames). Nonetheless, you can still perform expected value calculations by deciding how much you value various "social" versus "non-social" goods, so I don't see how this impinges upon rationality.

I agree that "learning the truth and winning at your goals" should be the ideal. But I also believe the following

-Humans are symbolic creatures: Meaning that to some extent we exist in self-created realities that do not follow a predictable or always logical order. -Humans are social creatures meaning that not only is human survival is completely dependent on the ability to maintain coexistence with other people, but individual happiness and identity is dependent on social networks.

Before I continue I would like to know what you and anyone else thinks about these two statements.

9[anonymous]
I suspect many Less Wrong readers will Agree Denotatively But Object Connotatively to your statements. As Nornagest points out, what you wrote is mostly true with one important caveat (the fact that we are irrational in regular and predictable ways). However, your statements are connotatively troubling because phrases like these are sometimes used to defend and/or signal affiliation with the kind of subjectivism that we strongly dislike.
0Bugmaster
While our internal models of reality are not always "logical", I would argue that they are quite predictable (though not perfectly so). Just to make up a random example, I can confidently predict that the number of humans on Earth who believe that the sky is purple with green polka dots is vanishingly small (if not zero). Agreed, but I would argue that there are other factors on which human survival and happiness depend, and that these factors are at least as important as "the ability to maintain coexistence with other people".
3Nornagest
I'd agree that a lot of our perceptual reality is self-generated -- as a glance through this site or the cog-sci or psychology literature will tell you, our thinking is riddled with biases, shaky interpolations, false memories, and various other deviations from an ideal model of the world. But by the same token there are substantial regularities in those deviations; as a matter of fact, working back from those tendencies to find the underlying cognitive principles behind them is a decent summary of what heuristics-and-biases research is all about. So I'd disagree that our perceptual worlds are unpredictable: people's minds differ, but it's possible to model both individual minds and minds-in-general pretty well. As to your second clause, most humans do have substantial social needs, but their extent and nature differs quite a bit between individuals, as a function of culture, context, and personality. This too exhibits regularities.
2[anonymous]
I don't understand. Much of our self-identity is symbolic and imaginary. By self-created reality do you mean that our local reality is heavily influenced by us? That our beliefs filter our experiences somewhat? Or that we literally create our own reality? If it's the last one, the standard response is this: There is a process that generates predictions and a process that generates experiences, they don't always match up, so we call the former "beliefs" and the latter "reality". See the map and territory sequence). If that's not what you mean (I hope it is not), make your point. yes
5[anonymous]
Why do you say rationality is not the ideal? Around here we use the term rational as a proxy for "learning the truth and winning at your goals". I can't think of much that is more ideal. There are places where you will go off the track if you think that the ideal is to be rational. Maybe that's what you are referring to? Now is a good time to taboo "rationality"; explain yourself using whatever "rationality" reduces to so that we don't get confused. (Like I did above with explaining about winning).
0dlthomas
Rationality helps you reach your goals. Terminal goals are not chosen rationally. Is that what you are getting at?

What I mean by 2 is that we can never be perfect and that the "rationale man" is the wrong ideal.

4[anonymous]
That's why we call ourselves "aspiring rationalists" not just "rationalists". "rational" is an ideal we measure ourselves against, the way thermodynamic engines are measured against the ideal Carnot cycle. Read the stuff I linked for more info.

You are correct that their are traditional bodies of knowledge that are not religious, but my point was never that religion is the sole creator of knowledge. That said, it was a pretty big one. If you think the written laws of the romans or the Chinese did not represent their religious beliefs you are crazy.

If is funny you call my position Eurocentric. I am trying to use western examples as much as I possibly can to relate to the audience of this blog. But if you want to talk about China, the creation of a Chinese civilization is directly related to their... (read more)

On 1. I meant both.

On 2. I realize that it is a bold statement given the context of this blog. My reason for making it is that I believe taking the paradox of rationality into account would better serve your purposes.

4[anonymous]
If what you mean by 2 is that we can never be perfect, then yeah, that is a legitimate concern, and one that has been discussed. I think the big distinction to make is that just because we aren't and can't be perfect, doesn't mean we should not try to do better. See the stuff on humility and the fallacy of gray.
2dlthomas
What do you mean by "the paradox of rationality"? (Have you read this?)

Sure some information is. But you cannot deny that there is a huge body of information we accept to be truth soley based on the authority that provides it. For example, I could know using my senses that either the sun or the earth moves because I can see a change in the position of the sun as the day goes on. But it is impossible for me, or any other person, to know just from my sensory experience that the earth revolves around the sun (given the practical constraints of my life).

How do I know the earth revolves around the sun? I trust a network of peopl... (read more)

0TimS
Here's a link to the ways to calculate distances of various objects. Many of the earlier proofs (like heliocentrism) can be proved by experiments that are within your capacity. Here's a list of various putative phenomena. Many, like astrology, don't work. Some, like quantum electrodynamics, do work, as shown by the fact that computers work. So, there are practical and verifiable differences in the world based on the truth or falsity of predictive theories. In practice, almost all information (schooling, etc.). So what? Information that we learn from scientific (i.e. accurate prediction) processes is universalizable, at least to the extent that the scientist complies with the scientific rules. (That rules out Lysenkoism as universalizable). That's the point of the examples that I listed. Experts say that GPS works because relativity is true, and GPS works. If you start analyzing relativity using power relations, you can question GPS or question the veracity of the experts. But GPS manifestly works. So, suspect the experts. But suspect them of what? Providing technology that works? They don't deny. Using magic? Is that really the best explanation? What?!? Mathematics is non-empirical. If you are unsure whether 2 + 3 = 5 based on power relations, how do you explain the consistency of reality? Power relations are the method of analyzing moral truths. I accept that the line between moral and scientific truths is sometimes blurry, but there is a difference between those categories.
0[anonymous]
We accept science hearsay because it is based on interacting with reality. It's not really a matter of authority so much as causality. One of the causal nodes just happens to look like authority, and you seem to think this has some significance. It doesn't. Then it's mighty odd that anyone knows that the earth goes round the sun, seeing as someone had to know it with sensory experience in the first place. And if I don't know it based on sensory experience, then how do I know? Is it a random anomaly that I happen to believe it? No. I believe it because my sensory experiences provide lots of evidence, and yes some of this evidence is expert opinion. What is pre-legitimized? So?

Look I am not trying to disagree with the scientific method. It is incredibly powerful and beneficial methodology for producing knowledge. What I am saying is

1-that as an institution and a belief-sysetm "science" does not live up to the scientific method. 2- That it is impossible to do so given what we have learned about the human condition.

2Bugmaster
I'm not sure what it would mean for science to "live up" to the scientific method. The scientific method is, well, a method; it's not an ideology. Sure, scientists are humans with power and discourse and all kinds of cognitive biases, and thus they don't practice the scientific method with absolute perfection. And yes, I bet that there are quite a few traditions and institutions within the scientific community that could be improved. But, even with all its imperfections, science has been devastatingly effective as far as "belief systems" are concerned. As it was said upthread, science actually predict which planes will fly and which will fall; so far, no other methodology has been able to even come close.
2[anonymous]
1. Somewhat agree. Science is broken in systematic ways. See the quantum physics sequence. 2. That statement is a rather bold one to post on a site dedicated to improving human epistemological methods. It doesn't seem to me that a bit of irrationality should prevent us from doing better; we didn't even know what we were doing up until now. EDIT: On 1 did you mean that science as we do it does not match the ideal, or the ideal does not work as well as is possible? Both are true.

Yes! Thomas Kuhn is a brilliant writer and his theory is powerful. But let me ask you what you think he is saying in that book? I am asking because I feel that we draw different conclusions from it.

Have you read Structure of Scientific Revolutions? Many of us have and find it very interesting. But even if you apply post-modern methods to the scientific process, you still need to explain why science can predict which planes will fly and which will not.<

The post-modern question to science is not about whether or not science can predict reality. The question is whether or not science is produced scientifically. Or to put it another way, can science be separated from power and discourse?

3TimS
No. Obviously not. (This is not the majority position in this community). I would hope that a scientist familiar with post-modern thought would agree that producing knowledge scientifically means nothing more and nothing less than getting better at predicting reality. ---------------------------------------- My take on Kuhn? The incommensurability of scientific theories (e.g. Aristotelian physics vs. Newtonian physics) is a real thing, but it does not imply scientific nihilism because there are phenomena. Thus, science is possible because there is "regularity" (not sure what the technical word is) when observing reality.
2[anonymous]
You mean can bayes structure work without mapping it onto the social domain? Yes. RETRACTED: If science works, as in predicts reality, why are any other questions even relevant?
2thomblake
That's exactly the problem that was noted by grandparent. If science were just determined by "power and discourse", it would be surprising if you could use it to make planes fly.

Phenomenological knowledge- is knowledge that you actively perceive Political knowledge- is knowledge that is accepted due to its relation to some structure of power (parents, church, country, God, etc)

All of those tools are easy to verify.<

They are easy for you to verify because you have the tools to verify them. Whether it is due to economic, motivational, or biological reasons, not everyone has the tools to verify knowledge. You see it as easy because we are talking about a sphere of knowledge you are well-endowed in.

2TimS
Some evidence really is universalizable. I assert that anyone in my physical position (without regard for upbringing) would agree that the light turned on, the ball fell, and the car drove. Just because communities are imagined and the Meiji Ishin was not a restoration of any prior historical circumstances doesn't imply that physics is imagined or that it lacks correspondence with the world.
1[anonymous]
Have you read the sequences? Political knowledge is bogus because it is based on something other than bayesian causal entanglement. There's no such thing as knowledge not produced by bayes structure. I don't understand your point about not everyone having the tools. Can you clarify?

Yes. I am sorry I did not clarify that. For me it is assumed that legitimized knowledge includes self-legitmized knowledge because the self is clearly a major authority in a person's life.

I am writing too fast and not taking into account that you all do not have a background in sociology or anthropology.

7[anonymous]
Quit being a martyr. Claiming to be persecuted does not help us understand your ideas, it just adds length to your walls of text. You claim to want to help us out on some points. If you still think there is something lacking after having read the sequences with actual curiosity (not just following the link and deciding it doesn't fit your worldview), please help. There is a lot lacking, and we need to get new perspectives on things, but you need to understand our deviations before you can criticize them. If you had read the sequences, specifically the stuff about words, we would be past this terminology discussion crap and into the actual substance. Do those terms even mean anything? All I hear is you signaling vague academic authority. Clarify your writing and ideas and this will be easier. EDIT: also, see orwell's "politics and the english language".
6pedanterrific
"Trivially true" does not mean 'false', or even 'irrelevant'. See What is a trivial truth?.
4TimS
Have you read Structure of Scientific Revolutions? Many of us have and find it very interesting. But even if you apply post-modern methods to the scientific process, you still need to explain why science can predict which planes will fly and which will not.
5Emile
I wouldn't mind learning more about those fields, provided the ideas are explained in rigorously without any handwaving and leaving out posturing and "political" arguments (in the wide sense of academic fields talking trash about each other, etc.).

Note I said a "huge portion of knowledge." There is sensory knowledge as you have pointed out, but my point was that there are also institutions and individuals that produce knowledge outside of your sensor experience that you readily accept. When you read an academic paper you do not repeat all the experiements contained within it and its review of the literature. It would be inefficent. You accept because it is in an academic journal or because person X tells you it that it is reliable and true.

But to some extent even sensory knowledge is filtered through the institution of langauge.

4TimS
When I read an article in a scientific journal, I don't independently verify it. Nor did I independently verify my science textbooks. But some experts in the field have made predictions that I can easily verify. Take some thermodynamics, some fluid dynamics, and some metallurgy. Voila, steam engines (and railroads). Add some chemistry. Voila, internal combustion engines (and cars). Add some aerodynamics. Voila, airplanes. All of those tools are easy to verify. Your particular usage of "knowledge" makes it seem like answering "Will this plane fly?" is fundamentally similar to "Was Jesus one substance with the Father?" "Belief" seems like a better word for that similarity. Even if "knowledge" encompasses both, the two questions have extremely important differences, so we need a word to describe the category that includes the first question but not the second.
2dlthomas
You have been inconsistent about this. You did say, But you also said, which is what I commented on, and which seems to be speaking of "knowledge" generally. You then later doubled down with: Did you mean instead, "knowledge includes any legitimized information"?

Well think about it. How many facts do you believe because you have preformed the experiments yourself, and how many do you believe because scientists or scientific publications have told you to believe them? How many things do you believe because a person you trust tells you? We look down on hearsay, but in reality a huge portion of knowledge is hearsay. It is just hearsay that has been legitimized by power.

Knowledge is legitmized information whether you except it or not. It would be an enormous limit on what peopel could know if they would have to experience everything themselves.

2[anonymous]
First off, you are confusing belief and knowledge. Belief is what you were talking about with the religion example; they produce belief. Knowledge is beliefs that match reality. Knowledge has nothing to do with social power, and your science example has a better explanation. We believe the things published in journals and said by scientists because expert opinion is strongish evidence for truth. Hearsay is usually worthless because most people's beliefs are not formed by a causal entanglement process with reality. Science hearsay is produced by causal entanglement, so we take it as good evidence. Most of what we know is based on doing the experiments ourselves. I didn't read the layout of my house from a science journal, I didn't read about the color of my socks from a science journal, I didn't learn how to make a good stew from a science journal. The only type of knowledge we get from academic science is general theories about how the processes of reality work, and that is a very small subset of knowledge. We learn about that stuff from academia instead of on our own because it is more efficient for one person to do the experiment and publish than for all of us to build particle accelerators in our backyards. Your argument stinks of trying to get us to accept some definition of knowledge so you can use it for other purposes that we wouldn't agree with otherwise. Give up; jedi word tricks will not work on us. See 37 ways that words can be wrong.
2dlthomas
I know that my shoes are tied (having just glanced down to verify). Does this fact have the blessing of the scientific establishment? Is it not a fact? Is it not knowledge? I would say that I have knowledge that my shoes are tied, and that it has not been legitimized (or, indeed, considered) by "power". Edited to add: Unless you contend that I constitute "power" - in which case I would like to agree, but please convince the rest of the world.
3Emile
Nope. Or at least, the concept encoded in people's minds when they think about "knowledge" don't usually have anything to do with "legitimation". I can know that there's a hole in my left sock, that my wife's favorite color is blue, or that my neighbour moved in last year without needing any "legitimation", or authority. Unless by "legitimized" you mean something like "justified", but then it doesn't have anything to do with power and authority, except as connotations you're trying to sneak in. So it seems that your use of "knowledge" is at odds with the way most people use the word in ordinary conversation. And even if by "knowledge" you actually mean something like "officially recognized information", you're still wrong - among the earliest written documents we have are accounting, tallying who owns what, who sold what - that's as official as can get, and not particularly religious. Written laws are also very old and, for the Romans and Chinese at least, separate from religion. Even if you stick to the eurocentric context you seem to be implying ("history" means "medieval europe"), there's been plenty of engineering, architecture, litterary knowledge that's independent of religion (and in some cases, like the preservation of ancient texts, opposed by religion).
4Nornagest
Well, that's a nonstandard definition, and we could have saved some trouble if you'd laid it out at the beginning of this discussion, but I can work with it. At this point I'm starting to wonder what you're trying to demonstrate, though. Yes, systems of belief generate beliefs which are orthodox within those systems. That's trivially true but it doesn't seem very constructive.
5dlthomas
That strikes me as an unusual definition. If you believe it is not commonly shared, it would be worth specifying at the outset, to avoid confusion. If you do believe it to be commonly shared, then that's a question of fact that others could weigh in on - if it seems to be causing too much confusion, it may be worth editing an earlier post to clarify the definition you are working with.

Christianity was an just an example. The theory I am suggesting is that any global religion has existed for this long because it contains attributes beneficial to human survival ( benefits to human survival are not limited to the promotion of literacy; though I would bet that is a key attribute). I used Christianity as an example because that appears to be the majority of this websites background. Buddhism, Confucianism, and Daoism are not inferior to Christianity. Confucianism for example strongly promotes literacy as well, one could argue even more than... (read more)

0lessdazed
This is a good starting point for inquiry. I would change "does" to "did." I would also broaden the question to include cons as well as pros, i.e. "To what extent did a philosophy including a pre-existing belief in a stable order that is waiting to be perfected lead to the primacy of formal science in a society?" If there are anti-scientific effects from any philosophy or historical philosophies believing in a stable order, that's important to keep track of too if one is making a claim about those philosophies and not just their positive aspect.
0TheOtherDave
Thanks for clarifying.
4dlthomas
Are you familiar with meme theory? A seemingly stronger hypothesis is that global religion has existed for this long because it contains attributes beneficial to survival of global religion. Edited to add: It is not clear to me that literacy is beneficial (on net) to human survival in an environment with little written knowledge available; there are certainly benefits to be had, but opportunity cost as well. If it is, in fact, directly beneficial, it is also not clear to me why people wouldn't adopt it in the absence of religion.
3TheOtherDave
Does it follow from this theory that we expect cultures lacking Christianity and Judaism as significant influences to develop literacy and research much more slowly and incompletely than those that possessed it? For example, does this theory predict that China mostly lacked literacy and research prior to the arrival of Christian missionaries?
4TimS
This claim needs more evidence. Prizing literacy and thinking (i.e. interpreting Torah) might explain why Judaism outlived contemporary religion. But if Judaism was filled with "practical usefulness," why didn't it become the dominant religion of the region? Further, Christianity is not as focused on broad development of intellectual discipline as Judaism (or so I understand). Plus, consider that scientific progress occurred in the absence of Judeo-Christianity. (i.e. Chinese development of gunpowder, etc).
3dlthomas
I never made any claim about all knowledge. You wrote: I specifically was objecting to "the" and "original". Religion has never been the only norm for producing knowledge - observation has been prevalent for large classes of knowledge where we don't even think of applying religion (or formalized science, for that matter). I would also surmise that observation came first.

Religion is the original norm for producing knowledge whether you like it or not. I am not saying it was a good method, but you cannot deny that it is embryologically the basis of knowledge and knowledge production. The first scholars were theologians and aristocrates, the first colleges were religous institutions. I am not saying that it is a correct methodology, but it is our history.

Early doctors healed people in ways we no longer condone, but we cannot deny the fact that they were the forefathers of modern medical knowledge.

6Nornagest
That's just a more emphatic way of stating the premise, isn't it? Religions are certainly models of the world, or at least of certain parts of it: fertility, cosmology, all those things with mysterious causes. And it's true that the lines between religion and philosophy (including natural philosophy) were awfully blurry in pre-modern thought; I'd actually put the watershed there relatively late, somewhere around Darwin or a little earlier. But calling religions methods of producing knowledge carries certain implications which don't necessarily follow from a conception of religion as a model of the numinous world: "knowledge" is a fairly strong word, much stronger than "thought" or "belief". I'd say a more productive approach would be to call religions the first totalizing systems of belief: there are other and earlier paths to knowledge (nonhuman animals can learn from experience, but we don't observe worship among them), but before the Classical period all the Western attempts at organizing knowledge and belief into a comprehensive system of the world wound up looking pretty religious. When people start limiting themselves to talking about knowledge, you don't get religion, you get philosophy: often religious philosophy, yes, but that's a proper subset of all religious topics.
3dlthomas
Most knowledge is entirely orthogonal to religion. If Ugg wanted to know whether there was a fruit tree on the other side of that hill, he didn't pray about it - he looked. I understand that chimpanzees exhibit curiosity. I think it is certainly fair to say that religion was, in part, an early attempt at knowledge generation; it may well be fair to say that it was the original norm for producing cosmogonical knowledge (or, at least, attempting to).

You are correct that rhetoric can be misused. It should be complemented by facts. My point is that just because rhetoric can be used to convince people of falsehoods does not prove that truth is not equally dependent on rhetoric to become normative in people's minds.

People are not born judging information by its verisimilitude. Empirical fact as a criteria for knowledge must be taught. I am not saying it is a bad thing to teach people (it is really good), what I am saying is that judging information by fact has to be seen as highly technical knowledge, n... (read more)

2TimS
Truth is an instrumental value, not a terminal value of mine. Believing true things helps me achieve my actual goals. Yes, and a major goal of LessWrong is to help people avoid cognitive bias and therefore do better at achieving their goals.
4pedanterrific
How is religion a "method for producing knowledge" at all?

I probably did mis the humor I am really gullible, but you missed my point about the morality of the universe.

by transcendental I meant a value dealing with issues of the meaning of life. Anytime you talk about what is the purpose of life, what should people do, what is moral, is the universe moral, whether you are talking about a god or a godless universe, it is a transcendental question. There is a misconception on this blog that transcendental means christian or God.

I am not a theist. I am a transatheist.

The author of the article is arguing that a b... (read more)

I never really thought of my posts as debates. I write them during my break at work as fast as possible. I would call them brainstorms more than anything. I can see how that makes understanding what I am saying complicated. I will try to be more considerate from this point on.

-Rhetoric is orthogonal to truth. I like truth. While rhetorical knowledge is not a valid way to discover truth about the true nature of reality, it does reflect truth about the nature of human psychology. There is truth about the human condition. The idea I am trying to convey is... (read more)

1TimS
Learning about rhetoric helps you understand human thinking. Using rhetoric is a way to cause another person to believe X, whether or not X is true. The fact that people act as if they believe (and even actually believe) religion for social reasons is true. But acting as if you believe something is true when you don't makes it harder to achieve your goals. And supporting religion only because it supports your other beliefs is a waste of your resources. I don't think this is responsive to my third point. But maybe I just don't understand. ETA: If you want to quote, just write a ">" then paste in the quoted text. The "Show Help" button on the right side of the comment box has some more formatting stuff.

Don't you think it would be easy to say your point, or the problem that you have with my point than cryptically telling me I am missing something. You ever think it is you who are missing something you are just not being open enough to let me figure out what it is. Same to the other 4 silent people.

In my opinion the Karma system is really stupid if you just criticize someone's idea without stating what it is your criticizing or even who you are.

2Bugmaster
I didn't downvote, but your wall-o-text approach, combined with the spelling errors, does make it tempting -- even though I do agree with some of what you say. Sorry :-(
6TimS
I didn't downvote, but it's literally impossible to respond to your wall of text. You've tried to rebut every point of Yvain's article, and it's just too much to engage with. I could write at least three long posts in response to specific points I disagree with, none of which would have any relationship to each other. But if I don't write long posts, it won't be clear what I mean. It would violate the norms of polite debate to put a huge wall of text here, and that would particularly ironic when the original post is about how to debate politely. ---------------------------------------- But I like debate, so I'll outline my objections to your post. If you think you can change my mind for the better, or that I don't understand your position, a response would be welcome. * Rhetoric is orthogonal to truth. I like truth. * If the proposition is that there is a "transcendental" god, and all you have is non-transcendental evidence, then the best course of action is to reject the hypothesis. No amount of empirical evidence supports believing a hypothesis that is asserted to be beyond empiricism. * It is unpleasant to learn that your beliefs (of any kind) were false. I think it is still worth it to learn the truth. Not everyone here agrees.
3hairyfigment
From what I can tell, the chief issue lies in your talk of a "moral universe" that is somehow "transcendental". The post you respond to suggests "that morality is possible even in a godless universe", which I think refers to relatively concrete behaviors. Also, the post goes on to mention the status issues you raise ("parents and loved ones were stupid") and more generally, urges us to consider context and rhetorical feel. So it seems like you may have missed some humor in the introduction ("Dark Arts").

Those seem to be a series of essays on morality, but can you point me to the essay that shows there are absolute moral facts that are not influenced by subjective values?

2MixedNuts
You're asking the wrong question. The conclusions are in The meaning of "right"; recurse as you see fit.
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