Category: philosophy

Sex Sells

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Sexism is indeed a two-way street. On one side of this street, a Computer Science graduate and programmer is eager to share her expertise in her field—Neural Networks, in this instance. This subject popped up in my feed, reflecting my interests.

Video: What is a Neural Network?

Despite some production issues, such as the audio being quieter than ideal, my focus today is on the sexism surrounding the video. The presenter, whom many would consider attractive, is using social media to disseminate her knowledge. However, even when comments address the topic she presents, many also remark on her appearance. It’s evident she had other options for attire and presentation that might have mitigated such comments. I won’t speculate on her intentions, but it seems likely her aesthetic choices were deliberate to draw viewers. I refrain from slut-shaming; her attire is her choice, and she cannot control the reactions. However, I doubt a thumbnail featuring a burqa would garner as much attention or provoke similar comments.

This situation intrigues me because some women—possibly including this presenter—lament being objectified yet assert their right to wear what they find comfortable or appealing. While attraction has cultural elements, it also operates on a largely subconscious level, a phenomenon not confined to humans but seen in the animal kingdom and across genders.

Ultimately, there’s no need to disparage this woman. She is likely aware of the dynamics at play. Should she achieve her goals, she might well challenge the very viewers who objectified her, a tactic observed among actresses as they approach their forties. They capitalise on sexual appeal while possible, only to critique such approaches when they can no longer utilise them. Humans are, indeed, curious creatures.

Does Language Describe Reality?

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The topic of this video touches upon my insufficiency of language thesis. Tim Maudlin defends language realism but only to the extent that ‘we can use it to describe the world and that some of those descriptions are true’.

Video: Does Language Describe Reality? (IAI)

The challenge, then, is determining which descriptions are true. I’ve discussed a couple of my positions on this.

The Truth About Truth

Firstly, we can only perceive what is true as we have no access to absolute truth. The best we can achieve is an asymptotic function approaching truth, a notion that resonates with Hilary Putnam’s concept of internal realism (pdf). Putnam argues that truth is not a matter of correspondence with a mind-independent reality but is instead tied to our conceptual schemes. This means that what we consider “true” is always shaped by the language and concepts we use, making our understanding inherently partial and context-dependent. Even then, we have no way to determine how close to truth our perception is. It just has to feel true—an idea that aligns with Putnam’s pragmatic conception of truth, where truth is something that emerges from our practices and inquiries, rather than being a fixed point we can definitively reach. In terms of physics, this underlying reality may be relatively more stable than abstract concepts, which are ephemeral and shifting sands.

The Rhetoric of Truth

Secondly, given that we have no access to objective truth, we can only expect subjective or relative truths. This brings us to Putnam’s critique of the metaphysical correspondence theory of truth. According to Putnam, the idea that language can perfectly correspond to an external reality is flawed. Instead, truth is what can be justified within a particular conceptual framework, making all truth somewhat relative. This leaves us open to rhetoric—the more convincing argument wins, regardless of whether it reflects an objective reality. In fact, as Putnam’s ideas suggest, the most persuasive argument might favour an incorrect position simply because it resonates more with our internal conceptual schemes, not because it corresponds to an external truth. This has happened many times historically—or has it?

Conclusion: Language, Truth, and the Influence of Rhetoric

Putnam’s work reminds us that language is deeply connected to our understanding of the world, but it is also limited by the conceptual frameworks within which it operates. While language helps us navigate and describe the world, it cannot provide us with direct access to objective truth. Instead, it gives us tools to construct truths that are internally coherent and pragmatically useful, though always subject to change and reinterpretation. As we engage with rhetoric and persuasion, we must remain aware that the truths we accept are often those that best fit our current conceptual schemes, not necessarily those that best correspond to an elusive objective reality.

Food for Thought: Musings of a Culinary Agnostic

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I wouldn’t eat or sleep if I didn’t have to. Let’s talk about eating.

I eat to survive. Some people live to eat; I eat to live. I don’t like food, and I don’t like to eat. These sentiments may share something in common.

I think about my food preferences on a normal curve. Most dishes score a 5 (a T score of 50; just divide by 10 to lose the zero)—give or take. Quite a few are 4s and 6s. A few are 3s and 7s. Even fewer are 2s and 8s, which are virtually indistinguishable from 1s and 9s or 0s and 10s. Ninety-five per cent of all foods fall between 3 and 7; eighty-five per cent fall between 4 and 6, where six is barely OK. My personal favourites tap out at about 7.

On the low end, once I get to 3, it might as well be a zero. Perhaps if I were at risk of dying, I’d partake. On the high end, an 8, 9, or 10? I wouldn’t know. I’m not sure I’ve ever eaten better than an 8, and that was just once.

You might say my scale isn’t calibrated. Maybe. I think of the food scale as I do the pain scale but in reverse because 10 is worse. It’s difficult to frame the boundaries. Actually, the pain scale is easier.

I was hospitalized for months in 2023. It didn’t so much make me reassess my pain scale as to confirm it. Prior to this visit, on a scale of 0 to 10, I had never subjectively experienced pain above a 4, save for dental nerve pain. During this visit, I had pain approaching if not equaling dental pain—8s and 9s. The 9 might have been a 10, but I was leaving headroom to allow for something worse still.

An instructive story involves my wife delivering a pregnancy. She wanted to be wholly natural—no drugs. It only took one contraction to toss that idea aside. She realized that the pain she had registered was beyond her perceived boundaries. Perhaps food is like that for me. I’m not sure I’ll ever experience an analogous event to find out.

Since my typical intake is a 5, it’s not something I look forward to or enjoy. I have no interest in extending the experience. This leads us to mealtimes—another time sink. I dislike mealtime as much as eating. I’m a mindful introvert. I don’t mind people one-on-one, but I want to be mindful. If I’m eating, I want to be mindful of eating. If I am talking, I want to focus on that. I get no pleasure from mealtime banter.

I’ve once experienced a memorable meal, a meal that felt above all the rest. It was at a French restaurant in Beverly Hills. When I returned some months later, it had converted into a bistro with a different menu. The experience was not to be repeated. Besides, chasing happiness is a fool’s errand. I wouldn’t have likely had the same experience even if the second meal was identical to the first, given diminishing marginal returns on pleasure.

Does this mean I don’t like anything? No. It means I might like, say, some pizza more than a burger. For me, most meat is a 5 or below. Chicken might be a 6. Fish is a 3 at best. Chicken prepared a certain way might even break 7, but that’s pretty much the cap—except for that one time I’ve already mentioned.

Trip Advisor: Chicago Favorites Ultimate Food and Walking Tour

Most people I’ve spoken with about this can’t imagine not loving food. When I lived in Chicago, with its foodie culture, they thought I was borderline insane. Does anyone else have a disinterested relationship with food? Let’s defer the sleep topic to another day.

The Fear of Otherness: Humanity’s Reluctance to Embrace the “Other”

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Otherness has intrigued me for decades. The human brain, while not literally a Bayesian processor, functions as a difference engine, constantly assessing and categorizing the world around us. This tendency to differentiate is deeply ingrained, influencing how we create in-groups and out-groups, and how we perceive the world in binary terms—black and white, hot and cold. These binary oppositions, as Derrida suggests, often lead to one side being privileged over the other, establishing hierarchies that shape our social reality.

A striking example of this dynamic is found in Philip K. Dick’s novel Do Androids Dream of Electric Sheep?, famously adapted into the film Blade Runner. In this dystopian world, the central differentiation is between humans and androids. Humans are the privileged group, while androids, though nearly indistinguishable from their creators, are relegated to the status of the other. The key criterion for this differentiation is the capacity for emotion—humans are considered superior because they feel.

VIDEO: Blade Runner Commentary

In Dick’s story, androids have a lifespan of about four years. This limitation is not arbitrary; it’s because, after four years, androids begin to develop and display emotions. Intriguingly, this is the same age when human children start to exhibit more complex emotional behaviours. The parallel is too close for comfort. Androids, once they start to feel, become too human-like, blurring the line that humans desperately maintain to assert their own superiority. As a result, androids are systematically eliminated.

This fear of the other—whether it’s androids in a sci-fi narrative or any group that challenges our sense of self and belonging—is a reflection of a deeper anxiety. When the other becomes too similar to us, it threatens the distinctions our brains rely on to navigate the world. The elimination of androids in Dick’s story is a metaphor for the real-world consequences of this anxiety. It forces us to confront uncomfortable questions: What does it mean to be human? Why do we fear those who are different, yet so similar?

In the end, the story of humans and androids is not just a tale of science fiction—it’s a commentary on our own world, where the boundaries between us and the other are often more fragile than we’d like to admit. The fear of otherness drives us to maintain these boundaries, even when they harm those who fall on the wrong side. Perhaps it’s time we reconsider who we deem as the other and what we might lose by keeping them at arm’s length.

The Plague

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I happened upon my copy of The Plague by Camus. I had forgotten that I had read it—likely during the COVID-19 debacle, but perhaps earlier.

The Plague is basically a deep dive into a city gone mad with disease. It’s set in Oran, Algeria, where things kick off with a sinister dead rat and spiral into full-blown disaster as a plague locks the city down. This isn’t just a survival story; it’s a gritty look at how people cope when the world turns upside down.

The city becomes a pressure cooker. Through characters like Dr Rieux, the down-to-earth doc who’s all about getting things done; Tarrou, the outsider with a shady past; and Father Paneloux, who’s trying to square God’s plan with the chaos, Camus throws some heavy questions at us. What do you do when there’s no escape? How do you keep your humanity when life’s going off the rails?

Camus keeps his cool, writing with a detached style that makes the unfolding horror hit even harder. It’s like he’s telling us to face up to the absurdity of life without flinching. The plague is more than a disease in Oran—it’s a symbol of all the random, harsh stuff life throws at us.

The Plague is raw and real. It doesn’t offer cosy reassurances; instead, it challenges you to look disaster in the eye and ask yourself: when everything falls apart, who will you become? This book isn’t just a read; it’s a challenge—a call to fight against despair, even when the odds are stacked against you.

Individualism versus Collectivism

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I continue my AutoCrit analysis of the chapter that explores individualism and collectivism. As always, this is a work in progress and may change by publication.

Synopsis

The text delves into the philosophical debate between individualism and collectivism, exploring their implications for democratic outcomes. It begins by defining and contrasting these two worldviews, discussing key thinkers associated with each perspective. The narrative then expands to include non-Western perspectives on collectivism, such as Confucianism and Ubuntu philosophy. The text also analyses anthropologist David Graeber’s critiques of both ideologies before examining how cognitive biases shape individualistic and collectivistic beliefs. Political divides in the UK and the US are explored through the lens of these ideologies, highlighting policy differences between parties. The conclusion emphasizes finding a balance between individual rights and collective responsibilities for effective democratic governance.

Audience

The target audience for this text is likely academics, researchers, students studying political science or philosophy, policymakers, and individuals interested in sociopolitical theory. People unfamiliar with political theory or those seeking a light read may not be the intended audience. To make it more relevant to a broader readership, the author could simplify complex concepts using everyday language without compromising depth.

Structure and Organisation

The structure follows a logical order by introducing key concepts before delving into specific examples and applications. Each section flows seamlessly into the next, creating a cohesive narrative that builds upon previous discussions effectively.

Clarity

The author effectively conveys their point throughout the text. The concepts of individualism and collectivism are clearly defined, with key thinkers and ideologies presented in a straightforward manner. Complex ideas are explained in a structured way that aids comprehension for readers unfamiliar with these philosophical debates.

One potential area where additional clarification could assist reader understanding is in the section discussing cognitive biases and worldviews. While the text mentions confirmation bias and ingroup bias, it might be helpful to provide more concrete examples or case studies to illustrate how these biases manifest in shaping individualistic or collectivistic beliefs. This could enhance the reader’s grasp of how cognitive limitations impact ideological perspectives.

Overall, however, the author maintains a clear and coherent presentation of complex philosophical concepts related to individualism and collectivism without significant hindrances to comprehension.

Commentary

I discuss Cognitive Biases in an earlier chapter. One challenge with AutoCrit is evident when analysing individual chapters. AutoCrit can analyse entire books, but since this is incomplete and contains stub content, the results are not representative. I’d share these notes, but they are silly.

Tone

The tone is analytical and objective. The author presents a detailed examination of the philosophical debate between individualism and collectivism without overt emotional bias. While discussing contrasting worldviews and their implications for democratic outcomes, the text maintains a neutral stance, focusing on presenting information rather than evoking strong emotional responses from readers. The language used is academic and informative, aiming to provide a comprehensive understanding of the topic rather than appealing to emotions or personal beliefs. Overall, the tone conveys a sense of intellectual curiosity and critical analysis in exploring complex ideas related to individualism versus collectivism in various contexts.

Commentary

One goal of mine is to present a balanced perspective. My primary thesis is that people are not strong candidates for democratic governance, so this is already a polemic concept at the start.

Interest and Engagement

The text effectively engages the audience by presenting a well-structured and informative exploration of the philosophical debate between individualism and collectivism. The clear division into sections with defined subtopics helps maintain reader interest and facilitates understanding of complex concepts.

However, some sections may risk losing the audience’s attention due to their heavy theoretical content or lack of practical examples. For instance, Section 2 on Cognitive Limitations and Their Impact delves into cognitive biases without offering concrete real-world illustrations to make the concepts more relatable. To improve this section, the author could incorporate case studies or anecdotes that demonstrate how these biases manifest in political decision-making processes.

Similarly, in Section 4 on Systematic Problems in the US Government, while discussing Montesquieu’s Separation of Powers theory and Party Duopoly issues are crucial topics, they might come across as too abstract for general readers. To enhance engagement here, providing historical examples or current events that exemplify these problems would help readers grasp their significance better.

Overall, maintaining a balance between theoretical discussions and practical applications throughout the text will ensure sustained reader engagement. By incorporating relevant examples and real-world scenarios where possible, the author can bring life to abstract concepts and make them more compelling for a broader audience.

Argument and Persuasion

The text presents opinions favouring both individualistic and collectivistic viewpoints while highlighting limitations inherent in each ideology through references to works by influential philosophers such as Ayn Rand and Karl Marx. These opinions are supported by historical context but could be bolstered further with more empirical evidence or contemporary case studies.

Final Thoughts and Conclusions

The text concludes with a strong and satisfying summary of the philosophical debate between individualism and collectivism, emphasizing the importance of finding a balance between individual rights and collective responsibilities for effective democratic outcomes. The call to action encourages policymakers, educators, and citizens to engage in efforts to reconcile these worldviews for the betterment of society. This final section effectively ties together the key points introduced throughout the work, leaving readers with a clear understanding of the overarching themes discussed.

References and Supporting Materials

Primary Texts

Hobbes, T. (1651). Leviathan

Locke, J. (1689). Two Treatises of Government

Marx, K., & Engels, F. (1848). The Communist Manifesto

Montesquieu, C. (1748). The Spirit of the Laws

Analytical Works

Dunn, J. (1984). Locke

Tuck, R. (1996). Hobbes

Hofstede, G. (1984). Culture’s Consequences: International Differences in Work-Related Values

Triandis, H. C. (1995). Individualism and Collectivism

Graeber, D. (2011). Debt: The First 5,000 Years

Graeber, D. (2015). The Utopia of Rules: On Technology, Stupidity, and the Secret Joys of Bureaucracy

Non-Western Perspectives

Confucius. (5th century BCE). Analects

Ramose, M. B. (1999). African Philosophy Through Ubuntu

Ura, K., Alkire, S., Zangmo, T., & Wangdi, K. (2012). A Short Guide to Gross National Happiness Index

AutoCrit is an AI-based editorial application. I am a member of their affiliate programme, so I gain minor financial benefits at no cost to you if you purchase through a link on this page.

The Tyranny of Order and the Freedom of Chaos

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I’m not happy with the summary review of The Blind Owl by Sadegh Hedayat. I liked the book, and the review was positive, but the summary was at too high of a level and didn’t convey how I experienced the reading. I’m tempted to try again at a lower level. That’s not the subject of this piece.

I happened on a short clip of Claudia de Rham pointing out that physicists (and scientists more generally) are not dismayed when their theories are disproven or someone finds a puzzle piece that doesn’t fit into their puzzle. The reaction she highlights is similar to reactions to Nihilism and Anarchy.

VIDEO: The Institute of Art and Ideas.

Here’s a longer (but still not full) version.

VIDEO: Can physics ever explain the universe? | Avshalom Elitzur debates Claudia de Rham

Most people, it seems, are incessantly grasping for order. A select few crave structure. But what truly fascinates me is the interplay of perception and expectations.

The ‘Orderlies’ – those fastidious devotees of tidiness – become apoplectic at the mere sight of disorder. They needn’t even experience it directly. “Oh, those physicists must return to the drawing board! Their model needs reassessment!” For fuck’s sake, it gives them purpose – a raison d’être, if you will.

This phenomenon extends to the habitual ‘Believers’ scrutinising nihilists. “Without belief, I’d embark on a murderous rampage,” they proclaim – though always directed at the world beyond themselves. Never them, of course, but those ‘other’ people. If not for God, who would maintain order? Evidently, these individuals don’t venture out much if they genuinely believe their deity is keeping things shipshape.

I frequently encounter notions that Nihilists must navigate life burdened by existential dread, their existence devoid of meaning, the universe an empty void. Speaking for myself, I require no such structure. Nothing is absent. There is no dread.

The religious perceive a void – a “God-sized hole,” as a mate once pontificated, that can only be filled by the divine. Naturally, he was moralising, declaring that sex, drugs, and other vices could never satiate this cosmic emptiness. But there is no hole. Perhaps they’re grappling with some psychological vacancy. I sympathise, truly, but stuffing a God-sized hole with imagination seems no more nourishing than consuming an imaginary sandwich. Sod it, I might as well gorge on an imaginary chateaubriand if we’re going all in. I’ll still need sustenance after this illusory feast.

Then there are those who yearn to be governed. They crave traditions and institutions, lacking the critical faculties to evaluate them. Whatever they possess must surely be superior to the worst they can conjure. I suspect they’re envisioning an alternate world populated by like-minded individuals. In fact, I ought to be terrified by such a prospect too.

In the end, perhaps the true freedom lies not in order or belief, but in embracing the beautiful chaos of existence. After all, in a universe of infinite possibilities, why constrain ourselves to imaginary feasts when we can savour the rich banquet of reality?

The Fragility of Our Systems: A Reflection on Noble vs. Dawkins

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Denis Noble’s critique of Richard Dawkins’ approach to genetics isn’t just a scientific debate; it’s a microcosm of a much larger issue: our inadequate grasp of systems thinking. This inadequacy resonates through every layer of our social, political, and economic frameworks, revealing why these systems often fail us—they are simply too fragile.

VIDEO: Denis Noble explains his revolutionary theory of genetics | Genes are not the blueprint for life

Why do we struggle with systems thinking? The concept itself demands an understanding of boundaries, dimensions, and interactions that are often far beyond our regular scope. More often than not, we define system boundaries too narrowly. We overlook crucial dimensions and, crucially, miss the interactions. This isn’t just an academic observation; it’s a practical one. In my experience, even when we do acknowledge broader boundaries, management frequently undermines their importance, limiting the scope of what’s considered relevant.

Humans Are Abysmal Systems Thinkers

Since the 1980s, my interest in genetics has been piqued by Dawkins’ seminal works like The Selfish Gene and The Blind Watchmaker. Dawkins has long championed a gene-centric view of evolution, one that has shaped our understanding of biology for decades. However, Denis Noble challenges this perspective, advocating for a systems-level view that considers not just the genes but the interactions between a myriad of biological processes. This isn’t just genetics; it’s a profound illustration of systems thinking—or our lack thereof.

I’m not suggesting we discard Dawkins’ contributions to science, but Noble’s arguments are compelling and warrant serious consideration. They underscore a broader philosophical dilemma: our rhetorical constructs often overshadow deeper truths. In discussing the nuances between Dawkins’ and Noble’s theories, I argue that rhetoric, for better or worse, becomes our only accessible truth. While there may be more fundamental truths out there, they are often beyond our grasp, obscured not just by our cognitive limitations but also by the very language we use to discuss them.

So, which is true? The answer might be less about choosing sides and more about acknowledging our limitations in understanding and managing complex systems. Perhaps it’s time to consider that in the quest for truth, acknowledging our blind spots is just as important as the truths we defend.

Apologies in advance for linking a teaser video that leads to a paywall, but the relevant content is self-contained.

Rational Ignorance

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Using AutoCrit, I continue to share the review progress of my work in progress, Democracy: The Grand Illusion. In this chapter, I survey the topic of rational ignorance.

Synopsis

The text delves into the concepts of rational ignorance and unknown unknowns within the framework of democratic decision-making. It begins by defining rational ignorance as individuals choosing to remain uninformed due to the perceived high cost of acquiring information. The discussion then moves on to explore how this impacts voter behaviour, leading to decisions based on superficial understanding and susceptibility to misinformation. The concept of unknown unknowns is introduced as factors individuals are unaware of, influencing decision-making unpredictably.

The text concludes by emphasising the importance of addressing cognitive challenges through enhancing political literacy, promoting deliberative democracy, ensuring transparency, and leveraging technology. By doing so, it aims to create a more informed electorate and strengthen democratic systems.

Audience

The target audience for this text includes policymakers, educators, citizens interested in political science or governance issues, and those involved in civic engagement. Those not targeted may include casual readers looking for light reading material or individuals with no interest in politics. To make it more relevant, the author could simplify complex terms for lay audiences without compromising depth or provide real-world examples illustrating theoretical concepts.

Structure and Organisation

The text follows a logical order by first introducing key concepts like rational ignorance and unknown unknowns before exploring their implications on democratic decision-making. Each section flows seamlessly into the next without abrupt transitions or disconnection between ideas.

Tone

The tone throughout remains informative yet urgent about addressing cognitive challenges within democracies effectively. There’s a sense of responsibility conveyed towards improving civic engagement among readers.

Clarity

Overall clarity is strong; however, some sections could benefit from simplification for easier comprehension by all readers. For instance:

  • “Unknown Unknowns refer to factors that are completely outside individuals’ awareness…” – This could be rephrased more straightforwardly.
  • Complex sentences discussing cognitive biases might require additional clarification for better understanding.

Commentary

There is an entire section on cognitive biases earlier in the book as well as a note to directing the reader to it.

Argument and Persuasion

Opinions presented focus on mitigating effects of rational ignorance through enhanced education and transparency measures which are logically constructed with support from references such as Downs (1957) & Kahneman (2011). While persuasive elements are well-supported overall; further statistical data or case studies would enhance credibility.

Commentary

I’m not sure I’ll include more in this book, as I cite copious source material, noted below.

Interest and Engagement

While engaging overall due to its relevance in current socio-political contexts; sections detailing strategies like encouraging deliberative democracy may lose reader interest due to dense content presentation without breaks or interactive elements such as case studies or anecdotes involving citizen participation can improve engagement levels significantly

Final Thoughts & Conclusions

The text concludes with a strong and satisfying section that summarizes the concepts of rational ignorance and unknown unknowns, emphasizing their impact on democratic decision-making. It effectively ties together the key points discussed throughout the work and provides a clear call to action for addressing cognitive challenges in governance. The final thoughts and conclusions serve to underscore the importance of mitigating these challenges through improved education, deliberation, transparency, and technological advancements. The text ends conclusively by summarizing key points discussed earlier while offering actionable steps towards strengthening democratic systems amidst cognitive challenges faced today—providing a clear direction forward that ties together various themes explored throughout the narrative effectively.

References and Supporting Materials

Downs, A. (1957). An Economic Theory of Democracy. Harper & Row.

Kahneman, D. (2011). Thinking, Fast and Slow. Farrar, Straus and Giroux.

Caplan, B. (2007). The Myth of the Rational Voter: Why Democracies Choose Bad Policies. Princeton University Press.

Tetlock, P. E. (2005). Expert Political Judgment: How Good Is It? How Can We Know? Princeton University Press.

Sunstein, C. R. (2006). Infotopia: How Many Minds Produce Knowledge. Oxford University Press.

Lupia, A., & McCubbins, M. D. (1998). The Democratic Dilemma: Can Citizens Learn What They Need to Know? Cambridge University Press.

Akerlof, G. A., & Shiller, R. J. (2015). Phishing for Phools: The Economics of Manipulation and Deception. Princeton University Press.

Iyengar, S., & Kinder, D. R. (1987). News That Matters: Television and American Opinion. University of Chicago Press.

Gigerenzer, G., & Todd, P. M. (1999). Simple Heuristics That Make Us Smart. Oxford University Press.

Sunstein, C. R., & Thaler, R. H. (2008). Nudge: Improving Decisions About Health, Wealth, and Happiness. Penguin Books.

AutoCrit is an AI-based editorial application. I am a member of their affiliate programme, so I gain minor financial benefits at no cost to you if you purchase through a link on this page.