I have been so utterly distracted by YouTube this weekend. In this case, it’s a video by Dr Geoff Lindsey explaining weak forms of the English language.
Podcast: Audio rendition of this page content
Much of my work life involves speaking either with non-native English speakers or speakers of English who may be quite well versed in English and yet have a certain rigidity in their execution. Along with local accents, this makes the language feel unnatural to a native speaker.
A common challenge is the adoption of weak forms. Following the principle of least effort, language speakers are lazy. In fact, one may extrapolate this morphology to predict where language may drift next. One example that comes to mind is the American habit of uttering flap Ts over ‘real’ Ts that require slightly more effort to produce.
In English, one says the words, butter, water, doctor, and sister as /หbสtษ/,/หwษtษษน/, /หdษktษ/, /หsษชstษ(ษน)/ whilst in American English, using the flap T sound, one says (respelt in parentheses) /หbสdษษน/ (buhd-er), / หwษdษษน/ (wahd-er), /หdษkdษ/ (dok-der), /หsษชsdษr/ (sis-der). Whether the pronunciation of the R is rhotic or non-rhotic is another issue altogether.
But this is about something a bit different. It’s about weak forms, particularly vowels that can be weakened from the strong vowel sound to the shwa (/ษ/) sound. It turns out that we do this a lot. In fact, more often than not. Rather than a rehash from the video, I’ve cued it to where Tom Hiddleston recites Lord Byron’s So We’ll Go No More a Roving.
So, we'll go no more a roving
So late into the night,
Though the heart be still as loving,
And the moon be still as bright.
For the sword outwears its sheath,
And the soul wears out the breast,
And the heart must pause to breathe,
And love itself have rest.
Though the night was made for loving,
And the day returns too soon,
Yet we'll go no more a roving
By the light of the moon.
As it happens, much of the difference between native English and English as spoken by non-natives is the hyper-diction heard by choosing the strong rather than the weak form of certain words.
Cubism reminds us that we donโt see the world as it is. We see pieces, and we fill in the gaps. From the front, we canโt see the back. From the top, we canโt see the bottom.
Video: YouTube Video
The illusion that, if we can see something clearly, we see it as it really is, is hugely seductive. John Ruskin makes the point that clarity is bought at the price of limitation. He paints a scenario wherein we are asked to imagine viewing an open book and an embroidered handkerchief on a lawn. From a quarter mile away, the two are indistinguishable. Moving closer, we can see which is which, but we can neither read the book nor trace the embroidery. Closer still, we can read the text and trace the embroidery, but we canโt see the fibres of the paper or the threads of the kerchief. And we canโt simultaneously focus on both and see detail in each. Focusing on the book, we can look closer and see the watermark, the hills and dales in the paperโs surface. With a microscope, we can see more still, as infinitum.
But at which point do we see it clearly?
I’ve created a YouTube short. I have to admit that I dislike the format. Sixty seconds isn’t really enough time to convey a concept. There’s too much missing context, and no time to elaborate. Nonetheless, I was reading The Master and His Emissary and wanted to share a point. I don’t feel I succeeded. I posted it anyway, and here it is.
I recently posted a YouTube Short video titled You Have No Free Will, but this is still debatable.
Video: You Have No Free Will
The premise of the belief in free-will is that human decisions are made approximately half a second before we are conscious of them, and then the conscious brain convinces itself that it just made a choice. This sounds pretty damning, but let’s step back for a moment.
Podcast: Audio rendition of this page content
If you’ve been following this blog these past few months, you’ll be aware that I feel the question of free will is a pseudo-question hinging primarily on semantics. As well, there’s the causa sui argument that I’d like to ignore for the purpose of this post.
There remains a semantic issue. The free will argument is centred around the notion that a person or agent has control or agency over their choices. This means that how we define the agent matters.
In the study this references, the authors define the agent as having conscious awareness. Since this occurs after the decision is made, then the person must have had no agency. But I think an argument can be made that the earlier decision gateway is formed through prior experience. Applying computer metaphors, we can say that this pre-consciousness is like embedded hardware or read-only logic. It’s like autopilot.
In business, there are various decision management schemes. In particular, the conscious but slow version is for a person to be notified to approve or deny a request. But some decisions are automatic. If a purchase is over, say 50,000 then a manager needs to sign off on the request. But if the purchase is under 50,000, then the request is made automatically and then the manager is notified for later review if so desired.
I am not saying that I buy into this definition, but I think the argument could be made.
You might not know it by the number of posts discussing it, but I am not really concerned about whether or not free will really exists. I don’t lose any sleep over it. At the same time, I tend to react to it. Since I feel it’s a pseudo-problem where tweaking the definition slightly can flip the answer on its head, it’s just not worth the effort. On to better things.
No, as Robert Smith quips, not the so-called Republican party in the United States. Real Republicans. The consensus seems to be that Queen Elizabeth served the role admirably and well. For most people, she was just the figurehead of an institution. Sure, the institution carries a lot of baggage, but she was mostly not complicit in creating more. She was pretty much a likeable mum.
But as with benevolent dictators, we don’t know where the benevolence ends. Why not just stop here and not keep rolling the dice? I don’t suppose that Charles has the same brand cache. In any case, family lineage is no system of successionโin State or Commerce, I might add. The world needs fewer dynasties, not more.
In this first piece, world-class writer, Philip Hall, shares his perspective on the dissolution of the Monarchy.
Bring the powerful to heel, donโt glorify monarchs and privilege
by Philip Hall (ARS Notoria)
The idea that Charles III is divinely appointed to rule over us is ridiculously far-fetched. Yet, ultimately, it is the metaphysical idea of the divine right of kings that gives King Charles III his political legitimacyโฆ (click image to continue)
In the next video, Alex O’Connor (AKA Cosmic Skeptic), has some thoughts of his own on the monarchy.
On a lighter note, the Cure’s Robert Smith tells us how he really feels in this compellation compiled in 2021.
If you have any comments, I’d love to hear themโrather, read them, but you know what I mean because you’re clever like that.
The hemispheres of the brain have functional differences. I created a short-form video on YouTube, so it’s less than 60 seconds.
Transcript
If you see a face in this image (in the accompanying video), you can thank the right hemisphere of your brain. The right hemisphere is about unity and the wholeโa Gestalt. It fills in missing pieces to construct a whole. And itโs usually pretty good at it.
Think of the right hemisphere as Zen. Itโs about experiencing the world as presented. It experiences the world without judgment, without attachment, without naming. Itโs about openness and options. The left hemisphere is about division and parts. Where the right hemisphere wants to open up, the left wants to close down. And itโs about creating maps and symbols, then re-presenting these. Where the left hemisphere of the brain is focused on the trees, the right hemisphere sees the forest or the woods.
The left hemisphere is what creates our sense of self and individuality whilst it would probably not be unfair to characterise the right hemisphere as the Buddhist notion of selflessness and an undivided universe, where โselfโ is an illusion. The left hemisphere is literal whilst the right is metaphoric. It is also the realm of poetry and empathy.
At heart, Iโm an Emotivist. Following Ayer, I donโt believe that morals (and their brethren ethics) convey more than, โI like this, and I donโt like that.โ Stevensonโs Prescriptivist extension makes sense, too: โI think this is good, and so should you.โ
It seems that Hilary Lawson and I share this perspective. He makes the further point, one Iโll surely adopt, that morals and ethics are effectively โdesignedโ to shut down argument and discussion. Itโs akin to the parent telling the kid, โBecause I said soโโor โbecause itโs the right thing to doโ.
Podcast: Audio rendition of this page content
Iโm a moral non-cognitivist, but people have difficulty enough grasping relativism and subjectivism, so Iโm only going to reference moral relativism here. As a moral relativist, right and wrong were both subjective and contextual. One personโs freedom fighter is another personโs terrorist. I wonโt derail this with obvious examples. Once one adopts a position, they enjoy the luxury of turning off any critical thinking.
Iโll presume that morals predate religion and deities, but now that the thinking world has abandoned the notion of gods, theyโve replaced it with morals and ethicsโand nature, but thatโs a topic for another day. The faith-based world retains a notion of gods, but that is fraught with the same relativism of my god is right, and your god is wrong.
As Hilary notes, weโve transferred the authority, per Nietzsche, from gods to morals in and of themselves, so it again becomes a device for the unengaged. He notes, as I do, that some absolute Truth is a foolโs errand. Echoing Donald Hoffman, what we need is fitnessโwhat Lawson calls usefulnessโ, not Truth, which is inaccessible anywayโeven if it did exist, which of course it doesnโt.
He cites the position Wittgenstein arrives at in his Tractatus. There is and can never be a place where languageโwords and symbolsโintersect with โrealityโ, so the best we can do is to talk about it in a third-person sort of way.
As I consider the works of McGilchrist, it feels like Lawson is establishing moral simplicity as a left hemisphere function. Seeing beyond this is a right hemisphere activity, so thatโs not promising. There seem to be few right-brain thinkers and then it comes to convincing the left-brain crowd. In a poor metaphor, the challenge is rather like trying to convey the maths of special relativity to the same crowd. They are going to tune out before they hear enough of the story. The left-brain is good at saying, โla la la la, la la, laโ.
Without getting too far off track, a major challenge is that systems of government and laws are facile left hemisphere-dominant activities. These are people in power and influential. Rhetoricians have right hemisphere dominance, but they understand that their power depends on defending the status quo that has elevated them to where they are. As Upton Sinclair said, โ’It is difficult to get a man to understand something, when his salary depends on his not understanding it.โ This holds true for women and non-binary others.
In closing, Lawson asserts that apart from comic book supervillains, people tend to do what they believe to be good, and yet all goods are not created equally, nor all bads. And in the manner that one personโs trash is anotherโs treasure, one personโs good is anotherโs bad.
This moral discourse is not benign. Itโs dangerous. I donโt want to steep this in contemporary politics, but this is being propagandised in things like the Ukraine conflict or the Covid response. If youโre not with us, youโre against us. This is divisive and creates a rift. That governments are propagating this divide is even more disconcerting, especially when they unapologetically backtrack only a few months later in the wake of people suffering economic impacts, including getting fired, for opposing a position that has turned out to be wrong and that was being asserted in the name of science and yet with little empirical support. These people are politicians and not scientists but attempting to hide behind science like a human shield, it serves to erode trust in science. Trust in science is a separate topic, so Iโll leave it there.
I recommend watching the complete video of Hilary Lawson to gain his perspective and nuance. My point is only to underscore his positions and to say that I agree. What do you think about morals? Are they a device to assert power over others, or is there something more to it than this? If not moral, then what? Leave a comment.
As with chickens, humans can learn through reinforcement AKA operant conditioning.
In this video clip, we see a chicken learning that pecking a red circle yields a payload of food. Yet there is a problem with this algorithm. I don’t expect this study was meant to elucidate this point, but I’ll continue.
Except for one instance where the blue circle was pecked to yield nothing, the chicken learned that packing the red yielded a treat and so became fixed on seeking the red. What the chicken did not explore where the other coloursโbeige, green, and yellow. Perhaps these might have had a larger payout or a ‘better’ reward. Perhaps even a penalty or punishment, but I’ll ignore that eventuality.
The point is that through operant conditioning, the chicken is habituated. I feel that this is a metaphor for many such habituations in humans. People are indoctrinated (habituated) into all sorts of beliefs and behaviours, from the organisation of social and political systems to economic systems.
When I see people defending Democracy as Churchill did as “the worst form of government, but the best so far,” I can’t help but consider the parallels: Democracy is the red dot; capitalism is the red dot.
This not being a self-help blog, I’ll mention is passing the routines we get ourselves into that are analogous to this chickenโwandering through the world as if with blinders. The difference between a rut and a grave is the depth or dimensions. Are you in a rut on your way to the grave?
This is all I wanted to say. No chickens were harmed during the production of this blog entry.
I wrote about this content in 2019, but I wanted to revisit it for a video as well as create a podcast audio version.
Video: YouTube version of this page content
Podcast: Audio rendition of this page content
In todayโs segment, I am going to share my perspectives on the truth about truth. To start, Iโll let the audience know that I do not believe in the notion of truth. I feel the term is ill-defined especially in the realm of metaphysics and morality. I feel that when most people employ the word โtruthโ, what they mean to say is โfact.โ That a fire engine is red, for example, may be a fact, if indeed the fire engine happens to be red, but it is not true. This is a misapplication of the term. If you employ truth as a direct synonym for fact, then this is not whatโs being discussed here, and perhaps your time might be better spent watching some content by the Critical Drinker.
My argument is that truth is not objective. Rather it is subjective and perspectival. I concede that there may be some objective truth out there somewhere, but it is not and will not ever be accessible to us because of limitations in our sense-perception faculties and cognitive limitations. Per Aristotle, we only have five senses with which we can connect to the world, and these senses are limited. If there is anything out there that would require another sense receptorโa sense receptor not available to usโ, we would never be able to sense it, to even know of its existence. Perhaps the universe emits 100 sense signals, but we are only capable of receiving and translating five. Weโd be oblivious to 95 per cent of reality.
I am not making any claims that this is the case, but human cognition is so limited, that we canโt even conceive of what another sense might be. If you can, please leave a comment.
To be clear, I am not talking about senses we know other species possess. Bats may have echolocation, and sharks may have electroreception. Some animals may have greater sensory acuityโsuperior vision and auditory senses, olfactory and gustatory, tactile, or whatever. Some can see into infrared or ultraviolet light spectra. Technology that includes biomimicry provides humans with microscopes for the microworld and telescopes for the macroworld. We have x-rays and sonar and radar, radios and televisions that extend our senses, but these provide no new sensory receptors.
Like the story of the blind people and the elephant, we are left grasping at parts. But even if we are able to step back to view the whole elephant, to hear the elephant, to touch and smell or even taste the elephant, if there is more to the elephant, we cannot know it. The same goes for ourselves.
I know that some people might inject gods or psychic or paranormal energy into this void, and sure, feel free, but I am looking beyond these pedestrian concepts. What else might there be?
But letโs depart this train and head in a different direction. I want us to focus on the senses we do have. For the typical human, sight is our primary arbiter of reality, at least as defined idiomatically. We tend to believe what we see, and what we see, we assume as realโeven if we are later mistaken. I guess that wasnโt a unicorn or a pink elephant. I must have been hallucinating or dreaming. I could have sworn that was Auntie Em.
There are several competing theories around truth, but Iโll focus on the Correspondence theory, which is simply put, the notion that, proxying reality for truth, human perception corresponds with the real world. And a pragmatist might argue thatโs close enough for the government.
Keep in mind that historically humans have contorted themselves into making calculations. Remember how long people had been tying themselves into knots to show planetary motion in a geocentric system creating epicycles and retrograde motion to map understanding to a perceived reality.
One might even argue that weโve progressed. It wasnโt true or accurate then, but now it is. And perhaps it is. Letโs look at some illustrations.
NB: Due to an editorial mishap, this paragraph was dropped in the podcast, hence dropped from the video, which shared the podcast audio source. As such, this image was also not used in the video. This is unfortunate, as it was meant to introduce those with limited maths knowledge to the asymptotic curve, as described. Apologies, and I hope this serves to orient any travellers who may have lost their way at this point.
In this first illustration, we see Truth (or relative truthiness) on the Y-axis and Time on the X-Axis. On the top, we see a threshold representing Reality. In the plane, Iโve rendered an asymptotic curve, where over time, we get closer and closer to the Truth. But we never quite get there. More on this later.
The next illustration will help to demonstrate whatโs happening.
Notice there is a gap between the curve and the Reality cap. For one thing, we donโt really know where we are relative to Reality. In the case of the geocentric system, we might have been at the leftmost space. Once we determined that the system is actually solar-centric, we might have moved right on the curve to close the gap. We might be tempted to defend that weโve finally reached the truth, but weโd have been equally willing to make the same defence from the geocentric position, so we need to be mindful of the past.
Perhaps, this last example was too obvious. We feel comfortable staking a truth claimโor at least a claim of fact. So letโs look at another example.
Letโs re-use the same axesโTruth and Timeโ, but rather than an asymptotic curve, letโs presume something more polynomial in natureโor not particularly cyclic. Rather than retrograde motion in planets, letโs visit the supposed progress of Newtonian over Einsteinian physics.
This takes a bit more setup but bear with me. In this case, I have taken liberties and illustrated the Einsteinian physics gap to capture an inferior vantage on reality over Newtonian physics. Granted, I need to rely on a bit of suspension of disbelief, but in the bigger picture, I am trying to convey a scenario where some new paradigm puts the prior knowledge in perspective.
In this instance, both Newtonian and Einsteinian flavours of physics are based on a materialistic, particles-based model, which is where the modern physics consensus resides. But, letโs say that consensus changes in such a way that it is determined that something else underlies reality, say consciousness per Analytic Idealism as proposed by Bernardo Kastrup or per Integrated Information Theory (IIT) as advanced by Donald Hoffman and others. As with retrograde motion, we might end up finding that we were barking up the wrong tree. This might be a bit different because the particles are a directly perceived manifestation of the underlying consciousness, but I wanted to create a scenario where knowledge thought to have advanced actually regressed, but this wasnโt revealed until a new perspective was available.
Yet again, an important aspect of note is that we donโt actually know the distance between our perceptions and real Reality.
This last illustration builds upon the first asymptotic chart but has an in-built error margin meant to reflect language insufficiencies. There is some concept that people feel they grasp, but the consensus is not as unified as the group thinks.
Iโll share two examples, the first being the concept of justice. To me, Justice is what I deem a weasel word. Itโs a word we commonly use, but it means different things to different people. To me, itโs a euphemism for vengeance by proxy, but for others, it transcends that and mirrors some impartial dispensation of just desertโsome good old-fashioned law and order.
[Justice is] a euphemism for vengeance by proxy
Without getting stuck down some rabbit hole, my point is that if we aggregate these beliefs, the asymptotic curve represents an average consensus vantage rather than something as obvious as 2 plus 2 equals 4. On this note, allow me to clear the air.
Some viewers might be clamouring to say, โbut 2 plus 2 equals four is true.โ But this is tautologically true, which is to say that itโs true by definition. Itโs a similar tautology to saying that itโs true that snow is white, or coal is black. Weโve already defined snow, white, coal, and black, so these may be facts, but they are true by definition.
Revisiting the chart, notice that there are two curves in the space. In this case, I illustrate competing truth claims from the perspective of an omniscient narrator. The case is whether the earth is an oblate spheroid or is flat. I am going to go out on a limb and assert the earth is spherical, as represented by the top blue curveโand we have some margin of error as to what that might mean. The bottom red curve depicts the perceived truth of the flat earthers, who also have some room for semantic error.
Given that I am presuming that I am in the right adopting the majority positionโplease be rightโ, the blue curve is closer to Reality than the red curve. Of course, in the event that the earth is really flat, then it proves my point that we donโt know where we are relative to truth, so we assume that the state of knowledge at any given time is whatโs real.
Again, forgive my fanciful examples. Please donโt tell me that this spheroid versus planer earth is tautological too because youโd be correct, but I am already aware. They are just nonsensical illustrations. Nonetheless, I hope theyโve served to express a point.
I could have as well created curves that depicted two cohortsโ beliefs on the efficacy of tarot or astrology in predicting the future. I am sure that it might render somewhat like the last chart, but Iโd also presume that both curves would have very low truth values as seen from an objective observer. Secretly, I hope tarot wins the truth battle.
Before I end our time together, Iโd like to convey that for an Analytic Idealist, these charts might be more acceptable at face value. For a Realist, Naรฏve or otherwise, they may argue that this curve is not asymptotic and may in fact reach some tangency. I donโt happen to believe this is the case or I wouldnโt have spent my time assembling and presenting this. Time will tell. Or will it?
The theme of this Institute of Art and Ideas video is ‘Should we move away from postmodernism?‘
Podcast: Audio rendition of this page content
EDIT: Find my version of this content on YouTube:
Video: Postmodern Defence
At the start, I feel as usual, that the definition of postmodernism is nebulous, and the fora agree, methinks. Toward the end, Hilary Lawson concedes that key actors tied to the early postmodern movement denied being postmoderns, singling out Foucault and Derrida. More on this. Keep reading.
Julian Baggini, the bloke sat on the left and whose positions I am only getting familiar with, starts off the clip. He makes some points, some of which I agree with and others not so much.
He makes a play at claiming that there is some objective truth to be attained, following on with the statement that without this notion, it’s anything goes. I disagree with both of these assertions. Then he cites Thomas Nagel’s The View from Nowhere, wherein he posits that subjectivity and objectivity are extrema on a spectrum and that experience is somewhere in between. This conforms to my beliefs, but there are two provisos. First, the extremum of objective truth is unattainable, objectively speaking. Moreover, as I’ve written before, we have no way of adjudicating whether a given observation is truer than another. It seems that he leaves it that we don’t need to know the absolute truth to know “true enough”, but I think this is both a copout and wrongโbut not too wrong for pragmatism to operate.
For exampleโnot mentioned in the clipโ, I can imagine that physicists feel that Einsteinian motion physics is truer than Newtonian physics, especially as we need to take measurements nearer to the speed of light. In my thinking, this might provide a better approximation of our notion of the world, but I can also conceive of an Ideal, non-materialistic perspective where both of these are rubbish from the perspective of truth. I feel that people tend to conflate truth with utility.
Julian makes an interesting point about semantics with the claim that “some people” define certain things in such a way as to not possibly be attainable and then claim victory. But what are his three examples? Free will, the self, and objectivity. If you’ve been following me, you’ll know that I might be in his crosshairs because I tend to be in the camp that sees these concepts as sketchy. And to be fair, his claim of defining something in a manner to keep a concept out of bounds is the other side of the same coin as defining something in such a way as to get it into bounds.
The self is different to free will insomuch as it’s a construction. As with any construction, it can exist, but it’s a fiction.
I’ve spoken at length about my position on free will, but I am fairly agnostic and don’t particularly care either way. I feel that the causa sui argument as it applies to human agency is more important in the end. The self is different to free will insomuch as it’s a construction. As with any construction, it can exist, but it’s a fiction. Without interacting with Julian or reading his published works on the self, if there are any, I don’t know how he defines it. And here we are discussing objectivity.
Given Nagel’s objective-subjective polarity, it seems they want to paint postmodernism as claiming that everything is subjective and that science (and religion) hold claims to objectivity. Hilary Lawson, the geezer on the right takes a position between extremes, but he denounces Julian’s claim about objective truth, noting that many people (especially of religious persuasions) make claims on Truth that are diametrically opposed, ostensibly labelling the same object simultaneously black and white. And the object for all intents and purposes is red.
I’ve gotten out of order, but Julie Bindel makes some good points on Feminism and suggests that the philosophical feministsโmay I call them pheminists? No? OK thenโsuch as Judith Butler have set women’s rights back by claiming that the category of ‘woman’ is invalid. Minni Salami defended Judith by noting that Butler has helped constructively in some ways and, citing Simone de Beauvoir, that woman is a category established by men to create The Other Sex. Still, Julieโnot incorrectlyโstates that without a category, women (or whatever collective term one decides is representative) cannot be afforded legal protectionsโbecause law, as facile as it is, is all about categories and classes.
Hilary reenters the fray and states that it is not acceptable for one person to claim that their lived experience is all that is needed just because that is their truth. To be fair, this feels like a bit of a strawman argument. Perhaps I need to get out more, but I am not familiar with anyone credible making this claim.
I enjoyed watching this clip and processing the information. I hope you do as well. If you have any comments, I’d love to read them.
I am actively engaged in summarising Iain McGilchrist’s book, The Matter with Things, but I’ve been remiss in not sharing the introduction. Rather than do that, I’ve happened upon Iain reading these pages himself, hosted on his YouTube channel.
It’s about a half-hour long. In it, he establishes some main themes and rationales. As this book builds on his previous book, The Master and his Emissary, he shares references to that book rather than rehash it in this one. So whilst he expands on some ideas, he doesn’t necessarily go into the same depth and retread the same grounds. This won’t result in a loss of comprehension for the purposes of this book, but additional depth can be achieved by reading the former.