epistemic   171

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The Great Psychotherapy Debate
Move past the Psychotherapy Debate and the "dodo bird" hypothesis and discover new, evolutionary-based theories of evaluating psychotherapy effectiveness.
epistemic  trust  attachment  psychology 
october 2018 by lgtout
Reconsidering epistemological scepticism – Dividuals
I blogged before about how I consider an epistemological scepticism fully compatible with being conservative/reactionary. By epistemological scepticism I mean the worldview where concepts, categories, names, classes aren’t considered real, just useful ways to categorize phenomena, but entirely mental constructs, basically just tools. I think you can call this nominalism as well. The nominalism-realism debate was certainly about this. What follows is the pro-empirical worldview where logic and reasoning is considered highly fallible: hence you don’t think and don’t argue too much, you actually look and check things instead. You rely on experience, not reasoning.


Anyhow, the argument is that there are classes, which are indeed artificial, and there are kinds, which are products of natural forces, products of causality.


And the deeper – Darwinian – argument, unspoken but obvious, is that any being with a model of reality that does not conform to such real clumps, gets eaten by a grue.

This is impressive. It seems I have to extend my one-variable epistemology to a two-variable epistemology.

My former epistemology was that we generally categorize things according to their uses or dangers for us. So “chair” is – very roughly – defined as “anything we can sit on”. Similarly, we can categorize “predator” as “something that eats us or the animals that are useful for us”.

The unspoken argument against this is that the universe or the biosphere exists neither for us nor against us. A fox can eat your rabbits and a lion can eat you, but they don’t exist just for the sake of making your life difficult.

Hence, if you interpret phenomena only from the viewpoint of their uses or dangers for humans, you get only half the picture right. The other half is what it really is and where it came from.

Copying is everything: https://dividuals.wordpress.com/2015/12/14/copying-is-everything/
Philosophy professor Ruth Millikan’s insight that everything that gets copied from an ancestor has a proper function or teleofunction: it is whatever feature or function that made it and its ancestor selected for copying, in competition with all the other similar copiable things. This would mean Aristotelean teleology is correct within the field of copyable things, replicators, i.e. within biology, although in physics still obviously incorrect.

Darwinian Reactionary drew attention to it two years ago and I still don’t understand why didn’t it generate a bigger buzz. It is an extremely important insight.

I mean, this is what we were waiting for, a proper synthesis of science and philosophy, and a proper way to rescue Aristotelean teleology, which leads to so excellent common-sense predictions that intuitively it cannot be very wrong, yet modern philosophy always denied it.

The result from that is the briding of the fact-value gap and burying the naturalistic fallacy: we CAN derive values from facts: a thing is good if it is well suitable for its natural purpose, teleofunction or proper function, which is the purpose it was selected for and copied for, the purpose and the suitability for the purpose that made the ancestors of this thing selected for copying, instead of all the other potential, similar ancestors.


What was humankind selected for? I am afraid, the answer is kind of ugly.

Men were selected to compete between groups, the cooperate within groups largely for coordinating for the sake of this competition, and have a low-key competition inside the groups as well for status and leadership. I am afraid, intelligence is all about organizing elaborate tribal raids: “coalitionary arms races”. The most civilized case, least brutal but still expensive case is arms races in prestige status, not dominance status: when Ancient Athens buildt pretty buildings and modern France built the TGV and America sent a man to the Moon in order to gain “gloire” i.e. the prestige type respect and status amongst the nations, the larger groups of mankind. If you are the type who doesn’t like blood, you should probably focus on these kinds of civilized, prestige-project competitions.

Women were selected for bearing children, for having strong and intelligent sons therefore having these heritable traits themselves (HBD kind of contradicts the more radically anti-woman aspects of RedPillery: marry a weak and stupid but attractive silly-blondie type woman and your son’s won’t be that great either), for pleasuring men and in some rarer but existing cases, to be true companions and helpers of their husbands.

- Matter: a change or movement's material cause, is the aspect of the change or movement which is determined by the material that composes the moving or changing things. For a table, that might be wood; for a statue, that might be bronze or marble.
- Form: a change or movement's formal cause, is a change or movement caused by the arrangement, shape or appearance of the thing changing or moving. Aristotle says for example that the ratio 2:1, and number in general, is the cause of the octave.
- Agent: a change or movement's efficient or moving cause, consists of things apart from the thing being changed or moved, which interact so as to be an agency of the change or movement. For example, the efficient cause of a table is a carpenter, or a person working as one, and according to Aristotle the efficient cause of a boy is a father.
- End or purpose: a change or movement's final cause, is that for the sake of which a thing is what it is. For a seed, it might be an adult plant. For a sailboat, it might be sailing. For a ball at the top of a ramp, it might be coming to rest at the bottom.

A proximate cause is an event which is closest to, or immediately responsible for causing, some observed result. This exists in contrast to a higher-level ultimate cause (or distal cause) which is usually thought of as the "real" reason something occurred.


- Ultimate causation explains traits in terms of evolutionary forces acting on them.
- Proximate causation explains biological function in terms of immediate physiological or environmental factors.
gnon  philosophy  ideology  thinking  conceptual-vocab  forms-instances  realness  analytical-holistic  bio  evolution  telos-atelos  distribution  nature  coarse-fine  epistemic  intricacy  is-ought  values  duplication  nihil  the-classics  big-peeps  darwinian  deep-materialism  selection  equilibrium  subjective-objective  models  classification  smoothness  discrete  schelling  optimization  approximation  comparison  multi  peace-violence  war  coalitions  status  s-factor  fashun  reputation  civilization  intelligence  competition  leadership  cooperate-defect  within-without  within-group  group-level  homo-hetero  new-religion  causation  direct-indirect  ends-means  metabuch  physics  axioms  skeleton  wiki  reference  concept  being-becoming  essence-existence  logos  real-nominal 
july 2018 by nhaliday
Theological differences between the Catholic Church and the Eastern Orthodox Church - Wikipedia
Did the Filioque Ruin the West?: https://contingentnotarbitrary.com/2017/06/15/the-filioque-ruined-the-west/
The theology of the filioque makes the Father and the Son equal as sources of divinity. Flattening the hierarchy implicit in the Trinity does away with the Monarchy of the Father: the family relationship becomes less patriarchal and more egalitarian. The Son, with his humanity, mercy, love and sacrifice, is no longer subordinate to the Father, while the Father – the God of the Old Testament, law and tradition – is no longer sovereign. Looks like the change would elevate egalitarianism, compassion, humanity and self-sacrifice while undermining hierarchy, rules, family and tradition. Sound familiar?
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april 2018 by nhaliday
Contingent, Not Arbitrary | Truth is contingent on what is, not on what we wish to be true.
A vital attribute of a value system of any kind is that it works. I consider this a necessary (but not sufficient) condition for goodness. A value system, when followed, should contribute to human flourishing and not produce results that violate its core ideals. This is a pragmatic, I-know-it-when-I-see-it definition. I may refine it further if the need arises.

I think that the prevailing Western values fail by this standard. I will not spend much time arguing this; many others have already. If you reject this premise, this blog may not be for you.

I consider old traditions an important source of wisdom: they have proven their worth over centuries of use. Where they agree, we should listen. Where they disagree, we should figure out why. Where modernity departs from tradition, we should be wary of the new.

Tradition has one nagging problem: it was abandoned by the West. How and why did that happen? I consider this a central question. I expect the reasons to be varied and complex. Understanding them seems necessary if we are to fix what may have been broken.

In short, I want to answer these questions:

1. How do values spread and persist? An ideology does no good if no one holds it.
2. Which values do good? Sounding good is worse than useless if it leads to ruin.

The ultimate hope would be to find a way to combine the two. Many have tried and failed. I don’t expect to succeed either, but I hope I’ll manage to clarify the questions.

Christianity Is The Schelling Point: https://contingentnotarbitrary.com/2018/02/22/christianity-is-the-schelling-point/
Restoring true Christianity is both necessary and sufficient for restoring civilization. The task is neither easy nor simple but that’s what it takes. It is also our best chance of weathering the collapse if that’s too late to avoid.

Christianity is the ultimate coordination mechanism: it unites us with a higher purpose, aligns us with the laws of reality and works on all scales, from individuals to entire civilizations. Christendom took over the world and then lost it when its faith faltered. Historically and culturally, Christianity is the unique Schelling point for the West – or it would be if we could agree on which church (if any) was the true one.

Here are my arguments for true Christianity as the Schelling point. I hope to demonstrate these points in subsequent posts; for now I’ll just list them.

- A society of saints is the most powerful human arrangement possible. It is united in purpose, ideologically stable and operates in harmony with natural law. This is true independent of scale and organization: from military hierarchy to total decentralization, from persecuted minority to total hegemony. Even democracy works among saints – that’s why it took so long to fail.
- There is such a thing as true Christianity. I don’t know how to pinpoint it but it does exist; that holds from both secular and religious perspectives. Our task is to converge on it the best we can.
- Don’t worry too much about the existence of God. I’m proof that you don’t need that assumption in order to believe – it helps but isn’t mandatory.

Pascal’s Wager never sat right with me. Now I know why: it’s a sucker bet. Let’s update it.

If God exists, we must believe because our souls and civilization depend on it. If He doesn’t exist, we must believe because civilization depends on it.

Morality Should Be Adaptive: http://www.overcomingbias.com/2012/04/morals-should-be-adaptive.html
I agree with this
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april 2018 by nhaliday
How the Index Card Cataloged the World

Carl Linnaeus, the father of biological taxonomy, also had a hand in inventing this tool for categorizing anything. An Object Lesson.

The index card was a product of the Enlightenment, conceived by one of its towering figures: Carl Linnaeus, the Swedish botanist, physician, and the father of modern taxonomy.

The Swedish scientist is more often credited with another invention: binomial nomenclature, the latinized two-part name assigned to every species.

species, genus, family, order, class, phylum, and kingdom.
enlightenment  tool  nature  knowledge  epistemic  botany  research  history 
december 2017 by aries1988
Letter of Recommendation: iNaturalist - The New York Times

Most of us are oblivious to this winged panoply, even in our own backyards, because our perception is circumscribed by our ecological illiteracy. Learning the names of our many wild neighbors is an exercise in perspective and empathy, transforming the outdoors from a pastoral backdrop into a world of parallel societies inhabited by diverse creatures, each with its own character and career.
nature  love  apps  life  knowledge  howto  tool  opinion  earth  epistemic 
december 2017 by aries1988
The Gelman View – spottedtoad
I have read Andrew Gelman’s blog for about five years, and gradually, I’ve decided that among his many blog posts and hundreds of academic articles, he is advancing a philosophy not just of statistics but of quantitative social science in general. Not a statistician myself, here is how I would articulate the Gelman View:

A. Purposes

1. The purpose of social statistics is to describe and understand variation in the world. The world is a complicated place, and we shouldn’t expect things to be simple.
2. The purpose of scientific publication is to allow for communication, dialogue, and critique, not to “certify” a specific finding as absolute truth.
3. The incentive structure of science needs to reward attempts to independently investigate, reproduce, and refute existing claims and observed patterns, not just to advance new hypotheses or support a particular research agenda.

B. Approach

1. Because the world is complicated, the most valuable statistical models for the world will generally be complicated. The result of statistical investigations will only rarely be to  give a stamp of truth on a specific effect or causal claim, but will generally show variation in effects and outcomes.
2. Whenever possible, the data, analytic approach, and methods should be made as transparent and replicable as possible, and should be fair game for anyone to examine, critique, or amend.
3. Social scientists should look to build upon a broad shared body of knowledge, not to “own” a particular intervention, theoretic framework, or technique. Such ownership creates incentive problems when the intervention, framework, or technique fail and the scientist is left trying to support a flawed structure.


1. Measurement. How and what we measure is the first question, well before we decide on what the effects are or what is making that measurement change.
2. Sampling. Who we talk to or collect information from always matters, because we should always expect effects to depend on context.
3. Inference. While models should usually be complex, our inferential framework should be simple enough for anyone to follow along. And no p values.

He might disagree with all of this, or how it reflects his understanding of his own work. But I think it is a valuable guide to empirical work.
ratty  unaffiliated  summary  gelman  scitariat  philosophy  lens  stats  hypothesis-testing  science  meta:science  social-science  institutions  truth  is-ought  best-practices  data-science  info-dynamics  alt-inst  academia  empirical  evidence-based  checklists  strategy  epistemic 
november 2017 by nhaliday

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