Source: Facebook

  • RUSSIAN CRYPTOGRAPHY … AND VODKA Kirill is drinking beer. And explaining why h

    RUSSIAN CRYPTOGRAPHY … AND VODKA

    Kirill is drinking beer. And explaining why he doesn’t drink vodka. Because he cant ever remember what happens afterward.

    I don’t drink vodka either. It erases all memory. Even the memory of trying to hug everyone. 🙂 Scotch is safer. At least I remember who I hugged. 😉

    And during this conversation he explained to me the russian anti cryptographic algorithm thats favored here. It has a flawless record of cracking passwords.

    Its called “Thermorectal cryptography”.

    I’m such an idiot that i didn’t get it. But I don’t doubt its success record.

    Sigh.


    Source date (UTC): 2013-07-16 15:50:00 UTC

  • LAZIEST PEOPLE IN THE DEVELOPED WORLD? United Kingdom : 63.3% inactive. Followed

    LAZIEST PEOPLE IN THE DEVELOPED WORLD?

    United Kingdom : 63.3% inactive.

    Followed by Japan at 60%, and

    trailing are the Italians at 54.7%, and

    the Irish: 53.2%.

    Does anyone know if this data is supportable?

    Never looked into this data before. Fascinating. 🙂


    Source date (UTC): 2013-07-16 10:20:00 UTC

  • LOGIC, PRAXEOLOGY AND SCIENCE: DEPENDENCY AND DEMARCATION. REFORMING LIBERTARIAN

    LOGIC, PRAXEOLOGY AND SCIENCE: DEPENDENCY AND DEMARCATION. REFORMING LIBERTARIANISM BY INCORPORATING SCIENTIFIC ARGUMENT RATHER THAN RELYING ON THE PURELY RATIONAL

    Those three terms, Logic, Praxeology, and Science describe a spectrum. But what is the point of demarcation between each?

    Which of these domains is capable of testing which category of problems, and what constraints does any domain place upon the others, given that each is open to error, and requires the other to test its hypotheses.

    I’ve been working on this problem now for quite some time, and have almost got my arms around how to talk about it praxeologically: as observable human action: and therefore a test of possibility, rational choice and incentives.

    WHY DOES THIS MATTER

    I have, I think, reformed the concepts of property and morality, but I can’t reform the system of thought that we call libertarian political theory without reforming the distinction between logic (unobservable, internally testable), praxeology (observable and subjectively testable), and science (unobservable, and objectively & externally testable.) That work may have been done somewhere but I haven’t found it yet. And I have a very hard time slogging my way through metaphysical assumptions and highly loaded vocabulary of both logicians on one end and rationalists on the other.

    Current libertarian (Rothbardian) ethics rely upon very weak rational arguments. I’ve tried to systematically falsify each of them – there are only a handful really. And I think I have been successful.

    Current progressive (Rawlsian) ethics rely upon very weak rational arguments. I think that I can falsify that argument without much difficulty. Veil of ignorance being a logical fallacy so to speak.

    Conservatives don’t have an argument, so I have to explain their implied argument in libertarian terminology.

    What I find most interesting, from our perspective, as libertarians, is that we acknowledge that the common law is an organic process, and it functions because it must be digestible and applicable by ordinary people in juries. We understand that the english built an empirical society, not a rational one. And that the French took the british concept of liberty and made it into a rational one. Then the germans have tried, and continue to, make it a spiritual one.

    In other words, Rothbard’s arguments, and one of hoppe’s (his only weak one) rely on rationalism rather than empiricism. And while praxeology may be a test, and while reason may be a test, the purpose of empirical analysis is to extend our senses, and reduce what we cannot sense to analogies that we can perceive by proxy.

    Now, prior generations had to suffer with the limited tool of Rational argument, because they didn’t have data, and the socialistic system of central control produces data on short periodicity, and can justify itself with that data. While the libertarian and conservative argument is that the externalities produced outweigh the short term benefits. But we have to WAIT for our data, and therefore socialistic arguments gather momentum in and civic behavior alters while we wait.

    Thankfully we have data now. Our rational arguments were correct. The conservative arguments look like they are correct too. The only progressive argument we are unsure about at present is whether or not fiat money itself can function in a positive fashion, under some as yet undefined circumstance. (We argue that it can’t, out of hand, on rational grounds, but I’m not sure we can prove that there aren’t holes in our reason sufficient to undermine our position.)

    We are lucky. Time has passed. We’ve learned more than our preceding generations had available to learn. And as such we can debate and restate libertarian theory using scientific rather than rational arguments.

    And that is what I’m trying to do.


    Source date (UTC): 2013-07-16 05:23:00 UTC

  • AND OTHER TRAITS We rarely are this honest about ourselves. And fail to grasp th

    http://lb-stage.economist.com/blogs/freeexchange/2013/07/chinas-marriage-market?fsrc=rssHYPERGAMY AND OTHER TRAITS

    We rarely are this honest about ourselves. And fail to grasp the role of property rights in reproduction. We were right, they copied us.

    The other asian difference thats interesting is their concept of harmony vs our concept of equality. They are right. We used to be like them.

    Their use of verbs and ours of nouns. Looks like science favors particularists and we are right.

    Their use of lies, deception, and delay, and our use of truth and conflict to resolve problems quickly. We are right because of the external consequences if deception.

    They have no illusion about the nature of man. We have confused the ideal that we aspire to with the factual nature of man. Both of us have failed in this respect.


    Source date (UTC): 2013-07-16 03:17:00 UTC

  • THE SUCCESS OF POSTMODERNISM. “If you have always believed that everyone should

    THE SUCCESS OF POSTMODERNISM.

    “If you have always believed that everyone should play by the same rules and be judged by the same standards, that would have gotten you labeled a radical 60 years ago, a liberal 30 years ago and a racist today.”

    ~Thomas Sowell


    Source date (UTC): 2013-07-15 15:13:00 UTC

  • (NOTES TO SELF) RELEVANT DEFINITIONS (I don’t want to really work in this part o

    (NOTES TO SELF) RELEVANT DEFINITIONS

    (I don’t want to really work in this part of philosophy because it brushes up with metaphysics, and I stick to ethics and institutions. But since our movement’s fearless leader has advised me to try to use existing language more often, I’m collecting some common language definitions that constrain to the propertarian methodology.)

    1: PHILOSOPHY

    PHILOSOPHICAL REALISM is the view that our reality, or some aspect of it, is ontologically independent of our conceptual schemes, linguistic practices, beliefs, etc., such that truth consists in the mind’s correspondence to reality; and whatever we believe at any moment is only an approximation of reality and that every new observation brings us closer to understanding reality.

    SCIENTIFIC REALISM is the view that the world described by science and the scientific method is the real world, as it is, independent of what we might take it to be, and that we can make valid claims about unobservables, and those claims have the same ontological status as observables.

    INSTRUMENTALISM is the view that a scientific theory is a useful instrument in understanding the world. A concept or theory should be evaluated by how effectively it explains and predicts phenomena, as opposed to how accurately it describes objective reality, but that some experience, understanding, or knowledge cannot fully be captured by science.

    ANALYTICAL PHILOSOPHY: A philosophical methodology that attempts to adopt the methods and findings of the physical sciences, and as such is characterized by an emphasis on:

    a) CLARITY: constructing clear arguments, objectively stated, often with the help of formal logic and analysis of language, expressed if possible in ordinary language ;

    b) SCIENCE: a respect for the superiority of the methods and findings of natural sciences over that of the senses (See Scientific Realism);

    c) TRUTH: the principle that there are not any specifically philosophical truths;

    d) THOUGHT: and that the object of philosophy is the logical clarification, and reduction of error, in thought.

    and

    e) ACTIONS: Tangentially, that all arguments (a) are constructed as human actions in Operational Language (See Operational Language).

    In practice, Analytical Philosophy is a rejection of broad philosophical systems in favor of attention to detail, precise, testable statements, expressed in ordinary language. This atomic approach allows analytical philosophers to bring the discipline of philosophy closer to the discipline of the physical sciences because it has the advantage of being able to solve problems incrementally by the same evolutionary process as does science using the scientific method – rather than requiring that all statements fit within a predefined system of thought.

    OPERATIONAL DEFINITIONS: (Operationalism) Operational definitions are definitions of theoretical constructs that are stated in terms of concrete, observable procedures (Actions). Operational definitions solve the problem of what is not directly observable by connecting unobservable traits or experiences to things that can be observed. Operational definitions make the unobservable observable. ( the concepts or terms used in nonanalytic scientific statements must be definable in terms of identifiable and repeatable operations.)

    PRAXEOLOGY: is the application of Operationalism to human behavior: it suggests that all statements must be expressed as human actions, just as all scientific actions must use observable procedures, all scientific statements about man must expressed as individual human actions. Praxeology therefore, is a methodology for testing incentives by analyzing every action in a chain of actions to see if each is a rational action for the actor. In theory praxeolgical reasoning is a rational, non empirical test of any statement about human activity. But given the similarity of human beings, it can be used by human beings to test statements about other human beings, assuming one possesses enough information about the individual’s circumstance to sympathize with it. (I don’t argue that it’s a science. I argue that it is a logical test, and a valid logical test, because humans are more capable of empathic considerations of observables, than they are any other system of measurement.) This definition of praxeology contrasts with it’s authors as a science that purports to permit us to deduce human actions, rather than a method of testing a set of human actions as believable sequences of rational incentives. Praxeology has largely be subsumed by Incentives Theory. But Incentives theory as currently structured seems to rely on positivism rather than testing. And incentives theory seems to have largely been subsumed by Experimental Psychology, which has produced most of the valuable information about human cognitive biases and limits.

    2: SCIENCE

    SCIENTIFIC METHOD is a body of procedures for investigating phenomena, acquiring new knowledge, and correcting or integrating previous knowledge, consisting of:

    a) the identification of question or problem,

    b) systematic observation, measurement, and experiment,

    c) the formulation, testing, falsification, and modification of hypotheses.

    (There are multiple ways of expressing this.)

    THE FIVE COMPENSATIONS of Science: The scientific method can help us compensate for:

    i) Biological Limits to Observation: sense, perception, relation, and calculation.

    ii) Cognitive Biases which distort our senses, perceptions, relations, valuations and calculations: the operative consideration bing ‘valuation’ or ‘weights’.

    iii) Experiential Biases which distort the same, such as emotional loading, mysticism, traditions, myths, norms and assumptions.

    iv) Performative Errors which are due to the imperfection of our actions in any endeavor.

    v) Deceptive Loadings such as lies, propaganda, deceptions or manipulations.

    (The compensations are the part I care about.)

    THE FOUR CANONS OF SCIENCE In order to understand the scientific approach to experimental psychology as well as other areas of scientific research, it is useful to know the four fundamental principles that appear to be accepted by almost all scientists.

    i) DETERMINISM : One of the first canons of science is the assumption of determinism. This canon assumes that all events have meaningful, systematic causes. The principle of determinism has a close corollary, that is, that the idea that science is about theories. Scientists accept this canon largely on faith and also to the fact that theories wouldn’t be very useful in the absence of determinism, because in the absence of determinism, orderly, systematic causes wouldn’t exist.

    ii) EMPIRICISM: The canon of empiricism simply means to make observations. This is the best method of figuring out orderly principles. This is a favorite tool among scientist and psychologists because they assume that the best way to find out about the world is to make observations.

    iii) PARSIMONY: The third basic assumption of most scientific schools of thought is parsimony. The canon of parsimony says that we should be extremely frugal in developing or choosing between theories by steering away from unnecessary concepts. Almost all scientist agree that if we are faced with two competing theories, that both do a great job at handling a set of empirical observations, we should prefer the simpler, or more parsimonious of the two. The central idea behind parsimony is that as long as we intend to keep simplifying and organizing, we should continue until we have made things as simple as possible. One of the strongest arguments made for parsimony was by the medieval English philosopher William of Occam. For this reason, the principle of parsimony is often referred to as Occam’s razor.

    iv)TESTABILITY: The final and most important canon of science is the assumption that scientific theories should be testable using currently available research techniques. This canon is closely related to empiricism because the techniques that scientists typically use to test their theories are empirical techniques. In addition to being closely related to empiricism, the concept of testability is even more closely associated falsifiability. The idea of falsifiability is that scientists go an extra step by actively seeking out tests that could prove their theory wrong.


    Source date (UTC): 2013-07-15 11:57:00 UTC

  • ZOMBIE BANKS (Like Japan’s Zombie Corporations) (Like American Zombie social pro

    http://www.project-syndicate.org/commentary/europe-s-zombie-banks-and-the-current-recession-by-daniel-grosEUROPE’S ZOMBIE BANKS

    (Like Japan’s Zombie Corporations)

    (Like American Zombie social programs.)


    Source date (UTC): 2013-07-15 11:24:00 UTC

  • (A collection of thoughts about this problem, not an argument.) 1) SYMBOLS ARE A

    (A collection of thoughts about this problem, not an argument.)

    1) SYMBOLS ARE ANALOGIES

    It is possible to speak universal statements.

    It is possible to record universal statements as symbols.

    It is possible to manipulate relations between symbols while retaining ratios.

    We can use numbers to represent quantities, but numbers are not limited in use to quantities, just as sets of objects are not limited to the property of their count alone.

    We can use symbols to describe categories arbitrarily and at whim – they are categories: analogies.

    We can describe possibilities in time and therefore constrain those analogies by temporal dimension.

    We can count things that exist in reality and are constrained by measurement, and we can perform actions in reality constrained by practical effort. But actions exist, and symbols are just imprecise analogies to existence.

    It is not possible to perform universal actions.

    When we use the terms ‘universal’ and ‘infinite’ we refer to two possible meanings: a) the set of all X, the quantity of which we do not know, and b) an infinite quantity of X’s, the quantity of which we cannot know and cannot count.

    ‘Universal’ can refer to an unknown quantity. But it cannot refer to an infinite quantity. Because infinite quantities cannot exist in reality, only symbolically. We can error in our definition and create the error of infinite objects, but that is all.

    “Infinite anything” is an error. It is the quantitative opposite of ‘division by zero’. We can write division by zero. We can write infinite quantities, but we cannot perform division by zero and infinite quantities cannot either exist or be made to exist in reality despite that we can express them symbolically. We can’t even ‘have’ zero anything except by analogy, because to ‘have’ something means having at least ‘one’.

    We use infinite sets in mathematics as a shortcut for our ignorance – because they can exist symbolically even if they cannot exist quantitatively.

    Making universal statements and using universal symbols is an acknowledgement of our performative ignorance.

    It is a logical error to confuse performative ignorance with possibility. To confuse logical, symbolic allegorical possibility with quantitative or performative possibility.

    Universal and infinite statements are analogies, not facts.

    2) PERFORMATIVE TRUTH

    If we agree on the definition of the room, people, and brown hair, it is possible to know both how many people ARE in the room, and how many people CAN be in the room. Any possibility of error is either an error in the definition of the room, or an error in the definition of ‘people’, or an error in our measurements. This is not a question of externalities for the purpose of action. And the problem with scientific theories is the problem of externalities (what we dont know), what we have selected, and omitted from selection, and our performative errors.

    Information loss exists only because we articulate a theory. Not because the performative actions in the real world would lose such information. OUr actions in reality retain the relations to all other physical properties and entities in the universe. Our ‘rules’ or statements do not.

    Ludic fallacies for example, argue that probabilities we can measure can produce risks measurements, but very few real world phenomenon are sufficiently closed domains.

    3) RECIPES VS THEORIES

    There is a very great difference between the errors that it is possible to create with symbols because they are ANALOGIES, and the performance of actions themselves. The question comes down to whether, when we say we have a theory, we are describing actions (a recipe) which produce specifically desired ends, or general statements (descriptive rules) that purport to describe as yet unknown circumstances.

    Science progresses by producing recipes, and people improve those recipes. Theories are inductive tests that produce new recipes. But theories are just analogies, and recipes are prescriptions for performative action. I think it is a mistake to confuse the difference between symbols which are analogies, and actions which are recipes.

    Rules are general and open to symbolic error. Recipes are functional and open to perforative error. But recipes make no broader claim than that they should produce desired ends if you make no performative error.

    When we talk about the physical sciences we are discussing a vastly unknown territory where we do not understand the basic mechanics well enough to relate our different sets of symbolic tools and rules to each other. But at some point it is both possible and likely we will discover how to do this – because the universe does it so to speak. We simply lack the tools to observe it.

    The failure to demarcate between actions, recipes, rules and symbols is just another kind of platonism in the benign sense, or mysticism in dangerous sense.

    4) WORLDS AND THEORIES AS PLATONIC OR MAGIC

    “We can never know. We can just keep trying.” We must keep pace with the Red Queen. But it turns out that trying produces recipes that work, and that we can indeed make general statements about recipes in order to help us understand how to make new and improved recipes.

    The discussion of theories is a little too close to platonic or magian error, for adult conversation.

    The practical difference is that if we must err on one side or the other: between closed mind and open mind, that the theoretical approach functions as a positive bias in favor of experimentation in the human mind, and the skeptical approach functions as a negative bias in favor of conservation.

    And I am not sure that, like many things we create elaborate artifices to justify, much of symbolic reasoning is anything other than an attempt to alter our innate cognitive bias.

    That’s a laudable objective, but not if we create a new form of mysticism while we’re at it. 🙂


    Source date (UTC): 2013-07-15 03:49:00 UTC

  • BRAVADO Funny. Lots of posturing males in the States. Depends on class and area.

    BRAVADO

    Funny. Lots of posturing males in the States. Depends on class and area. Seattle always seemed so civilized to me compared to the rather barbaric east coast. But then, it never had the race and culture integration problems we did in the eastern cities.

    Russian and Ukrainian men are really interesting. Not a lot of time for posturing. Low barrier to ‘punching in the face’. Happens absurdly fast. First hint of threat. None of this holding and wrestling and resisting thing. Just knuckles and jaws. Lots of knockouts. No beating while he’s down.

    (I live above a pub.)

    Very polite society really.

    I love the men here. Life has such ‘clarity’. 🙂


    Source date (UTC): 2013-07-14 20:02:00 UTC

  • POP NEWS : ZIMMERMAN QUESTION I assume that I don’t understand something. But, i

    POP NEWS : ZIMMERMAN QUESTION

    I assume that I don’t understand something. But, if you live in a neighborhood that has gone from largely homeowners to a significant number of renters, and experienced a proportional increase in crime, and you form a block watch, and you follow someone, and he smacks you for it, and you shoot him for smacking you for just watching him, I don’t see the issue.

    If I make someone nervous who doesn’t know me my reaction is to introduce myself, state why I am there, and make them comfortable, which is what I’d want someone to do for me in the same circumstances. Its just civic duty.

    I mean, why is it ok to smack someone who is out trying to protect the neighborhood, and following you? Objecting to that is sort of an admission that you are up to something.

    Watching a person in public is not a violation of any right I’ve ever heard of. But smacking someone for watching you certainly is. And shooting someone who is smacking you for watching them seems entirely rational, since you violated his body by initiating violence.

    What don’t I understand?


    Source date (UTC): 2013-07-14 18:46:00 UTC