Rationality: From AI to Zombies

Many philosophers—particularly amateur philosophers, and ancient philosophers—share a dangerous instinct: If you give them a question, they try to answer it.

What is true is already so. Owning up to it doesn’t make it worse. Not being open about it doesn’t make it go away. And because it’s true, it is what is there to be interacted with. Anything untrue isn’t there to be lived. People can stand what is true, for they are already enduring it. —Eugene Gendlin

To be humble is to take specific actions in anticipation of your own errors. To confess your fallibility and then do nothing about it is not humble; it is boasting of your modesty.

A random key does not open a random lock just because they are “both random.

If there is no black and white, there is yet lighter and darker, and not all grays are the same.

Oops is the sound we make when we improve our beliefs and strategies; so to look back at a time and not see anything you did wrong means that you haven’t learned anything or changed your mind since then.

Since the beginningnot one unusual thinghas ever happened.

So the next time you doubt the strangeness of the future, remember how you were born in a hunter-gatherer tribe ten thousand years ago, when no one knew of Science at all. Remember how you were shocked, to the depths of your being, when Science explained the great and terrible sacred mysteries that you once revered so highly. Remember how you once believed that you could fly by eating the right mushrooms, and then you accepted with disappointment that you would never fly, and then you flew. Remember how you had always thought that slavery was right and proper, and then you changed your mind. Don't imagine how you could have predicted the change, for that is amnesia. Remember that, in fact, you did not guess. Remember how, century after century, the world changed in ways you did not guess.Maybe then you will be less shocked by what happens next.

Logic stays true, wherever you may go,So logic never tells you where you live.

If you once tell a lie, the truth is ever after your enemy.

If you see your activities and situation originally, you will be able to originally see your goals as well. If you can look with fresh eyes, as though for the first time, you will see yourself doing things that you would never dream of doing if they were not habits.

Paolo Freire said, “Washing one’s hands of the conflict between the powerful and the powerless means to side with the powerful, not to be neutral.

When you think about nonviolence, you think of Gandhi—not an anonymous protestor in one of Gandhi’s marches who faced down riot clubs and guns, and got beaten, and had to be taken to the hospital, and walked with a limp for the rest of her life, and no one ever remembered her name.

Listen to hypotheses as they plead their cases before you, but remember that you are not a hypothesis, you are the judge. Therefore do not seek to argue for one side or another, for if you knew your destination, you would already be there.

If the box contains a diamond, I desire to believe that the box contains a diamond; If the box does not contain a diamond, I desire to believe that the box does not contain a diamond; Let me not become attached to beliefs I may not want.

The police officer who puts their life on the line with no superpowers, no X-Ray vision, no super-strength, no ability to fly, and above all no invulnerability to bullets, reveals far greater virtue than Superman—who is a mere superhero.

What does it mean to call for a “democratic” solution if you don’t have a conflict-resolution mechanism in mind?I think it means that you have said the word “democracy,” so the audience is supposed to cheer. It’s not so much a propositional statement, as the equivalent of the “Applause” light that tells a studio audience when to clap.

When you find yourself in philosophical difficulties, the first line of defense is not to define your problematic terms, but to see whether you can think without using those terms at all. Or any of their short synonyms. And be careful not to let yourself invent a new word to use instead. Describe outward observables and interior mechanisms; don’t use a single handle, whatever that handle may be.

The actual consumers of knowledge are the children—who can’t pay, can’t vote, can’t sit on the committees. Their parents care for them, but don’t sit in the classes themselves; they can only hold politicians responsible according to surface images of “tough on education.” Politicians are too busy being re-elected to study all the data themselves; they have to rely on surface images of bureaucrats being busy and commissioning studies—it may not work to help any children, but it works to let politicians appear caring. Bureaucrats don’t expect to use textbooks themselves, so they don’t care if the textbooks are hideous to read, so long as the process by which they are purchased looks good on the surface. The textbook publishers have no motive to produce bad textbooks, but they know that the textbook purchasing committee will be comparing textbooks based on how many different subjects they cover, and that the fourth-grade purchasing committee isn’t coordinated with the third-grade purchasing committee, so they cram as many subjects into one textbook as possible. Teachers won’t get through a fourth of the textbook before the end of the year, and then the next year’s teacher will start over. Teachers might complain, but they aren’t the decision-makers, and ultimately, it’s not their future on the line, which puts sharp bounds on how much effort they’ll spend on unpaid altruism . . .

If science is a religion, it is the religion that heals the sick and reveals the secrets of the stars.

There is never an idea so true that it's wrong to criticize any argument that supports it.

But in probability theory, absence of evidence is always evidence of absence. If E is a binary event and P(H|E) > P(H), i.e., seeing E increases the probability of H, then P(H|¬E) < P(H), i.e., failure to observe E decreases the probability of H. The probability P(H) is a weighted mix of P(H|E) and P(H|¬E), and necessarily lies between the two.

John Kenneth Galbraith said: “Faced with the choice of changing one’s mind and proving that there is no need to do so, almost everyone gets busy on the proof.

On one notable occasion there was a group that went semicultish whose rallying cry was “Rationality! Reason! Objective reality!” (More on this later.) Labeling the Great Idea “rationality” won’t protect you any more than putting up a sign over your house that says “Cold!” You still have to run the air conditioner—expend the required energy per unit time to reverse the natural slide into cultishness. Worshipping rationality won’t make you sane any more than worshipping gravity enables you to fly. You can’t talk to thermodynamics and you can’t pray to probability theory. You can use it, but not join it as an in-group.

A popular belief about “rationality” is that rationality opposes all emotion—that all our sadness and all our joy are automatically anti-logical by virtue of being feelings. Yet strangely enough, I can’t find any theorem of probability theory which proves that I should appear ice-cold and expressionless. So is rationality orthogonal to feeling? No; our emotions arise from our models of reality. If I believe that my dead brother has been discovered alive, I will be happy; if I wake up and realize it was a dream, I will be sad. P. C. Hodgell said: “That which can be destroyed by the truth should be.” My dreaming self’s happiness was opposed by truth. My sadness on waking is rational; there is no truth which destroys it.

It’s amazing how many Noble Liars and their ilk are eager to embrace ethical violations—with all due bewailing of their agonies of conscience—when they haven’t spent even five minutes by the clock looking for an alternative.

This is why rationalists put such a heavy premium on the paradoxical-seeming claim that a belief is only really worthwhile if you could, in principle, be persuaded to believe otherwise. If your retina ended up in the same state regardless of what light entered it, you would be blind . . . Hence the phrase, “blind faith.” If what you believe doesn’t depend on what you see, you’ve been blinded as effectively as by poking out your eyeballs.

Asimov’s “The Relativity of Wrong”:3 When people thought the earth was flat, they were wrong. When people thought the earth was spherical, they were wrong. But if you think that thinking the earth is spherical is just as wrong as thinking the earth is flat, then your view is wronger than both of them put together.

Only God can tell a truly plausible lie.

You cannot obtain more truth for a fixed proposition by arguing it. To improve our beliefs, we must necessarily change our beliefs.