Link: The Copenhagen Interpretation [A] profoundly good example of the problem philosophers face in reducing that which we cannot sense and perceive without instruments to analogies to experience which we can. As I struggle with the cultural conflation of truth with strategic good, assumed as metaphysical property of reality, and reconciling this with the requirement for ethical testimony, which can only be claimed by observation and measurement, I realize the problems facing those in quantum mechanics and those of ethics and politics of heterogeneous polities, are both products of vast increases in scale and complexity that our minds neither evolved for, nor have our language and epistemological traditions evolved to accommodate. We are still mystics at describing reality at scale, not because we are conservative or unwilling, as we were with religion in reaction to science, but because despite our willingness we do not yet know how. There are two solutions to this problem: to state scale concepts in perceivable terms as best we can, or to restate all concepts in new terms. Under both models language will eventually evolve, and with it the populace. I suppose the former is more pragmatic but less truthful, and the latter more truthful but less likely to succeed. In ethics I face this same problem. And its painful.we must use extant language despite that it is wrong, clarify its meaning by cleansing it of error, and restate relations formed in homogenous polities with the properties of heterogeneous polities. Universalism is an error in scale, measurement, and logic. Its yeoman’s labor.
Category: Epistemology and Method
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The Propertarian Criticism of Platonic Truth
(important piece)
–“We can speak about truth even without a warranty, and we don’t mean truthlike or agreed to be true, just plain true.”—Bruce
[Y]es, but how do we know you are speaking truthfully? How do we prevent pseudoscience? Or are you, like free speech advocates, saying that the damage that is done by error is less than the good that is achieved by tolerating it? Which is terribly pragmatic. It’s also demonstrably false. Propagating false arguments turns out to be much more effective than true ones. Or do you claim that scientists should be able to engage in untruthful speech? Or are you saying that because truth is unknown and never knowable, that I can never speak the truth? ***What is the material difference between a theory stated truthfully (internally consistent and externally correspondent), and a theory not stated truthfully (internally consistent and externally correspondent) yet excused as not being possible to be true, and therefore not subject to requirement that it is spoken truthfully?*** This isn’t an immaterial question. It is perhaps THE ethical question facing scientific investigation in ANY field. Evidence is that in hard science this rule is respected. Evidence is that outside of hard science it is not. Then difference is that hard science is a luxury good without opportunity cost, and everything else is — particularly politics and law, where laws do not perish like falsified theories. The communist manifesto, the labor theory of value, the possibility of a universally DESIRABLE moral code vs a universally moral set of laws. These are all false statements, because they are false in construction, not in prediction. You see, science is pretty much ‘irrelevant’ because it is a luxury good, but truth must apply universally no? or it is not truthful definition of truth? ***While it may be true that the ultimate truth (the most parsimonious statement possible) is the optimum definition of true, does that obviate us from pursuing it with truthful statements? Furthermore why not simply state the truth: that all truthfully constructed arguments and theories are true but incomplete, and constantly open to revision, rather than no theories are true except the one most parsimonious statement that we can never make?*** You see, you might think it’s clear and simple – but it’s not. It’s just experience that has convinced you so. You see, popper’s warning is merely moral, not necessary. And I submit, like the ethics of the ghetto peoples whose verbal methodology, and whose ritualistic literature, was purely pragmatic, that there are vast consequences to platonic truth just as there are vast consequences to platonic (false) anything. As far as I know I am correct. I cant get away from it. because we are currently the victims of a century and a half of pseudoscience the immorality of which has not been achieved since the forcible conversion to christianity or the muslim conversion to scriptural perfection. If we look at just the one’s that I see as catastrophic; kant, freud, marx, cantor, russell/frege, keynes, mises, rothbard, then all of these fallacies were preventable by a requirement for operational definitions – proof of internal consistency: proof of existence. Analogy and meaning are properties of myths. Action and measurement are properties of reality. Curt Doolittle The Propertarian Institute Kiev, Ukraine
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The Propertarian Criticism of Platonic Truth
(important piece)
–“We can speak about truth even without a warranty, and we don’t mean truthlike or agreed to be true, just plain true.”—Bruce
[Y]es, but how do we know you are speaking truthfully? How do we prevent pseudoscience? Or are you, like free speech advocates, saying that the damage that is done by error is less than the good that is achieved by tolerating it? Which is terribly pragmatic. It’s also demonstrably false. Propagating false arguments turns out to be much more effective than true ones. Or do you claim that scientists should be able to engage in untruthful speech? Or are you saying that because truth is unknown and never knowable, that I can never speak the truth? ***What is the material difference between a theory stated truthfully (internally consistent and externally correspondent), and a theory not stated truthfully (internally consistent and externally correspondent) yet excused as not being possible to be true, and therefore not subject to requirement that it is spoken truthfully?*** This isn’t an immaterial question. It is perhaps THE ethical question facing scientific investigation in ANY field. Evidence is that in hard science this rule is respected. Evidence is that outside of hard science it is not. Then difference is that hard science is a luxury good without opportunity cost, and everything else is — particularly politics and law, where laws do not perish like falsified theories. The communist manifesto, the labor theory of value, the possibility of a universally DESIRABLE moral code vs a universally moral set of laws. These are all false statements, because they are false in construction, not in prediction. You see, science is pretty much ‘irrelevant’ because it is a luxury good, but truth must apply universally no? or it is not truthful definition of truth? ***While it may be true that the ultimate truth (the most parsimonious statement possible) is the optimum definition of true, does that obviate us from pursuing it with truthful statements? Furthermore why not simply state the truth: that all truthfully constructed arguments and theories are true but incomplete, and constantly open to revision, rather than no theories are true except the one most parsimonious statement that we can never make?*** You see, you might think it’s clear and simple – but it’s not. It’s just experience that has convinced you so. You see, popper’s warning is merely moral, not necessary. And I submit, like the ethics of the ghetto peoples whose verbal methodology, and whose ritualistic literature, was purely pragmatic, that there are vast consequences to platonic truth just as there are vast consequences to platonic (false) anything. As far as I know I am correct. I cant get away from it. because we are currently the victims of a century and a half of pseudoscience the immorality of which has not been achieved since the forcible conversion to christianity or the muslim conversion to scriptural perfection. If we look at just the one’s that I see as catastrophic; kant, freud, marx, cantor, russell/frege, keynes, mises, rothbard, then all of these fallacies were preventable by a requirement for operational definitions – proof of internal consistency: proof of existence. Analogy and meaning are properties of myths. Action and measurement are properties of reality. Curt Doolittle The Propertarian Institute Kiev, Ukraine
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Under Propertarianism, Operationalism Prevents Harm.
—“[A]ll arguments put into the marketplace of ideas function as conceptual goods – products for our use. Now since we are producing goods we do have the ability if not the necessity to provide consumer protection. This is all that operationalism does for us. It doesnt say you’re doing good (telling the truth) it tests whether or not you are doing HARM. It makes sure that you’re not using verbalisms. Under Propertarianism we require you warranty your goods and services. And those warranties are subject to legal enforcement by universal standing where the loser pays.”—-
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Under Propertarianism, Operationalism Prevents Harm.
—“[A]ll arguments put into the marketplace of ideas function as conceptual goods – products for our use. Now since we are producing goods we do have the ability if not the necessity to provide consumer protection. This is all that operationalism does for us. It doesnt say you’re doing good (telling the truth) it tests whether or not you are doing HARM. It makes sure that you’re not using verbalisms. Under Propertarianism we require you warranty your goods and services. And those warranties are subject to legal enforcement by universal standing where the loser pays.”—-
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Sometimes I wish I could tell people what they want to hear, but that’s immoral.
Sometimes I wish I could tell people what they want to hear, but that’s immoral. You get away with that only once. So just tell people the truth.
Love you man. 🙂
Source date (UTC): 2014-07-26 08:08:00 UTC
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Knowing is an Experience Not an Action
[K]nowing is an experience. Constructing an existence, logical, or mathematical, proof is an action. We can demonstrate them. That is not to say that they are true, it is to say that they are proofs. If we have constructed proofs, we may err, but it is very hard to lie. And even if one does, err, we need not hold him accountable for his error. Speaking truthfully, constructing a proof, and possessing the ultimate truth are very different things. I can however speak truthfully, and I can construct an existence proof, and that is the most that I can do. I can know those things even if I cannot know if I possess the truth. So what does that do for me? I doesn’t tell me anything about whether I possess the ultimate truth, but it does allow me to speak truthfully to the best of my ability – and that is all that we can ask of anyone. Because it is all that is possible for anyone. Conversely, we must ask it of anyone who seeks to place an argument into the commons the result of which would subject others to harm.
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Knowing is an Experience Not an Action
[K]nowing is an experience. Constructing an existence, logical, or mathematical, proof is an action. We can demonstrate them. That is not to say that they are true, it is to say that they are proofs. If we have constructed proofs, we may err, but it is very hard to lie. And even if one does, err, we need not hold him accountable for his error. Speaking truthfully, constructing a proof, and possessing the ultimate truth are very different things. I can however speak truthfully, and I can construct an existence proof, and that is the most that I can do. I can know those things even if I cannot know if I possess the truth. So what does that do for me? I doesn’t tell me anything about whether I possess the ultimate truth, but it does allow me to speak truthfully to the best of my ability – and that is all that we can ask of anyone. Because it is all that is possible for anyone. Conversely, we must ask it of anyone who seeks to place an argument into the commons the result of which would subject others to harm.
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Theoretical Descriptions As An Act Of Psychologizing The Universe 🙂
CONFLATING TRUTH WITH TRUTHFULNESS / AND THEORY AS PSYCHOLOGIZING THE UNIVERSE. (probably a little difficult for most but possibly profoundly useful)
—“But we can claim that our theory is true and often do so. In fact, the idea that we cannot do so is itself a theory which, if true, cannot be claimed to be true.”—
[O]f course, I didn’t make that claim. I only claimed that we can test if you speak truthfully, as in honestly and diligently, not whether your theory is true. Any statement reducible to human actions is open to sympathetic testing, and is no longer subject to the errors of meaning. Processes work or do not, there is no error of meaning in them. That which is demonstrated is true. Theories are the opposite. Very little of what is spoken is other than a word game. We can state human actions both as actor and observer.They are the same, merely from a different point of view. But, we must anthropomorphize the “actions” of the physical universe if we state the universe’s position (theoretical definitions) — or we can state the observer position (operational definitions). When we state the observer position we need not add imaginary content. When we state the universe’s position we must always add imaginary content – we must hypothesize.We can not read the mind of the universe (at least yet). This is what mises intuited by imitating the ideas of other thinkers, but he was not able to state it, and fell into pseudoscience instead. In economics we have a constant problem of this nature between Austrians and mainstream macro. Austrians stress the human position as both actor and observer. However, in the mainstream is common if not universal to state that ‘the curve moves this way” in response to some change. when the cause is human activity. (Sometimes I wonder if all this talk of theories is just another type of justification, and recipes are the only truth we can or do know. We can categorize our recipes, but that is all. Everything else, is imaginary.) This is probably more important than is obvious at first blush. Between the problem of (a) anthropomorphizing the physical universe (theoretical definitions), (b) the obscurity provided by functions, (c) the obscurity provided by experiential definitions, (d) the obscurity provided by imaginary definitions (analogies), (e) the obscurity provided by the verb to-be, (f) the variety of cognitive biases that we know of, (g) and pervasive human framing and loading, if not (h) the cosmopolitan techniques of critique as means of overloading (deception), it seems that human beings are desperate to add meaning wherever they can – when the exercise of science is in no small part an effort to remove meaning. We do not need to psychologize the universe. Which is in no small part what is being done. (psychologizing the universe: I have to work on this a bit more but it’s pretty close to the criticism I’m looking for.)
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Theoretical Descriptions As An Act Of Psychologizing The Universe 🙂
CONFLATING TRUTH WITH TRUTHFULNESS / AND THEORY AS PSYCHOLOGIZING THE UNIVERSE. (probably a little difficult for most but possibly profoundly useful)
—“But we can claim that our theory is true and often do so. In fact, the idea that we cannot do so is itself a theory which, if true, cannot be claimed to be true.”—
[O]f course, I didn’t make that claim. I only claimed that we can test if you speak truthfully, as in honestly and diligently, not whether your theory is true. Any statement reducible to human actions is open to sympathetic testing, and is no longer subject to the errors of meaning. Processes work or do not, there is no error of meaning in them. That which is demonstrated is true. Theories are the opposite. Very little of what is spoken is other than a word game. We can state human actions both as actor and observer.They are the same, merely from a different point of view. But, we must anthropomorphize the “actions” of the physical universe if we state the universe’s position (theoretical definitions) — or we can state the observer position (operational definitions). When we state the observer position we need not add imaginary content. When we state the universe’s position we must always add imaginary content – we must hypothesize.We can not read the mind of the universe (at least yet). This is what mises intuited by imitating the ideas of other thinkers, but he was not able to state it, and fell into pseudoscience instead. In economics we have a constant problem of this nature between Austrians and mainstream macro. Austrians stress the human position as both actor and observer. However, in the mainstream is common if not universal to state that ‘the curve moves this way” in response to some change. when the cause is human activity. (Sometimes I wonder if all this talk of theories is just another type of justification, and recipes are the only truth we can or do know. We can categorize our recipes, but that is all. Everything else, is imaginary.) This is probably more important than is obvious at first blush. Between the problem of (a) anthropomorphizing the physical universe (theoretical definitions), (b) the obscurity provided by functions, (c) the obscurity provided by experiential definitions, (d) the obscurity provided by imaginary definitions (analogies), (e) the obscurity provided by the verb to-be, (f) the variety of cognitive biases that we know of, (g) and pervasive human framing and loading, if not (h) the cosmopolitan techniques of critique as means of overloading (deception), it seems that human beings are desperate to add meaning wherever they can – when the exercise of science is in no small part an effort to remove meaning. We do not need to psychologize the universe. Which is in no small part what is being done. (psychologizing the universe: I have to work on this a bit more but it’s pretty close to the criticism I’m looking for.)