_Objective Knowledge_ p 141

Bayesians (as the adherents of the subjective interpretation of the probability calculus now call themselves) ...

This ... I have combated for thirty-three years. Fundamentally, it springs from the same epistemic philosophy which attributes to the statement 'I know that snow is white' a greater epistemic dignity than to the statement 'snow is white'.

I do not see any reason why we should not attribute still greater epistemic dignity to the statement 'In the light of all the evidence available to me I believe that it is rational to believe that snow is white.' The same could be done, of course, with probability statements.

Objective Knowledge p 115

A man who reads a book with understanding is a rare creature.

http://www.forbes.com/2006/08/23/Marriage-Careers-Divorce_cx_mn_land.html

So why not just stay single? Because, academically speaking, a solid marriage has a host of benefits beyond just individual "happiness." There are broader social and health implications as well. According to a 2004 paper titled "What Do Social Scientists Know About the Benefits of Marriage?," marriage is positively associated with "better outcomes for children under most circumstances" and higher earnings for adult men, and "being married and being in a satisfying marriage are positively associated with health and negatively associated with mortality." In other words, a good marriage is associated with a higher income, a longer, healthier life and better-adjusted kids.

A word of caution, though: As with any social scientific study, it's important not to confuse correlation with causation. In other words, just because married folks are healthier than single people, it doesn't mean that marriage is causing the health gains. It could just be that healthier people are more likely to be married.

In English he just said:

1) I advise you to get married. Studies show it's a good idea.

2) But actually, bear in mind the studies didn't show anything of the sort. They could mean getting married will help, or they could mean it won't help. They are also consistent with it hurting.

Why would he say (1) if he seriously meant (2)?


Social scientists, in a sense, know their studies are mostly worthless, but in another sense refuse to know it and are in denial. Sometimes they use the excuse, "it was the best we could do!" as if that made the results truer.

Imagine a physicist using a grain of sand instead of a single atom and saying, "Sorry, it was the best I had available. My results should still be pretty accurate, right?"

Social scientists know they don't control for a lot of factors in their studies. They know lots of ways their results could be wrong. But because they don't know how to fix it, or can't afford to do things better, they hope and pray that it will be pretty accurate anyway.

In May 2007, I posted to the TCS list a Sad Story:

Show: Lizzie McGuire

Background: Lizzie is a pretty normal girl, about age 14. Larry
Tudgman is a nerd her age and one episode he asks her out. She feels
bad about rejecting him and decides to go on a date, but then he
tells people at school that they are boyfriend and girlfriend. She
breaks up with him and says they aren't compatible. She expects him
to cry. The conversation continues as follows:

Tudgman: I guess you're right. We're living a lie. I need a
girlfriend who's into astrophysics, amphibian skeletal systems, and
rotisserie baseball.

Lizzie: Yeah. And I need a boyfriend who's into
...
(pause)
...
"stuff". (small laugh)

The show then cuts to Lizzie's thoughts, and she thinks:

"Maybe I should develop some interests."

But then she adds:

"And then I could join a club and meet a boy there."

Someone replied:

I don't think that's necessarily a sad story at all.

Inexplicitly Lizzie is into a lot of things ... like figuring out
relationships, attraction, cultural ideas and expectations for girls.

These things are at least as important as amphibian skeletal systems.

And David Deutsch wrote:

In a way, yes. But in practice that's not really comparing like with like. There's 'figuring out' and there's 'figuring out'.

For instance, if the boy's figuring out leads him to the conclusion that existing ideas about amphibian skeletal systems are fundamentally flawed, and if he's right (or even interestingly wrong), then it will lead him to *gain* exactly what he's looking for: more and more chances of being entertained, respected, mentally enriched -- and indeed paid -- for doing that very kind of thinking, which he is already doing for the intrinsic fun of it even today.

But if Lizzie's figuring out leads her to the conclusion that existing ideas about relationships, attraction, cultural ideas and expectations for girls are fundamentally flawed, then whether she's right or wrong, this will lead her to *lose* all the things she is currently looking for. She will only get those things if her thinking ends up with the same conclusions as most of the other girls who are doing it.

I think the story is indeed sad because of the pause, and her subsequent thoughts, during which she did *not* say that she found those cultural ideas wonderful to think about -- nor anything else, for there was no such thing. It was precisely because Lizzie recognized her own life as being devoid of the kind of interests the boy had, that there was a painful gap. Which she eventually filled by deciding to do *more* of what she's not intrinsically interested in.

People commonly make appeals to authority in arguments. But how do you know how much authority there is on each side of an issue?

You'll have to think about it. Make conjectures, use criticism, and so on.

If you're going to do that, why not just do it about the issue directly? If it's hard because you don't know about the issue, you aren't going to be much good at judging who the proper authorities are either. You'll just have to go on what people tell you. In other words, find an authority on authority, like a university that grants certificates of authority (degrees).

An authority on authority does not solve the dilemma. How do you know he/it truly has the authority to make the pronouncements he/it does? Better ask an authority on authorities on authority. So you have a turtles all the way down dilemma (infinite regress).

So this appeal to authority approach fails.

But there's more. Isn't this a lot of trouble to avoid thinking and learning about stuff yourself?

It fails in that way, too! Trying to make it work, and defend it, and make judgments about who has authority, is itself a way of approaching issues that takes a lot of thought. So you haven't saved any thinking or effort.

You could always not think and hope that works. But then appeals to authority still make no sense. If you pick who to call an authority thoughtlessly or pick which side has more authority thoughtlessly, you are no better off than if you just directly pick a side of the issue thoughtlessly.

The TCS email list has not had much discussion for several years now. I am creating a new list with the goal of more active discussion. This list will not have moderation.

The list is intended for discussion of TCS principles, and for help and advice with parenting problems. Anyone can join, so please don't post private material. List archives are not saved.

Of course I will still be on the old TCS list. There is no problem being on both.

You can sign up at the group website:

http://groups.google.com/group/taking-children-seriously

Or you can subscribe by sending a blank email to:

[email protected]

EDIT: This is superseded by the Fallible Ideas list: http://groups.yahoo.com/group/fallible-ideas/

The Open Society and Its Enemies, by Karl Popper, p 105

Socrates' doctrine, in the Gorgias, that it is worse to do injustice than to suffer it [...] Socrates' teaching that it is better to suffer such acts than do them

'such acts' refers to acts of injustice, and these examples are given

boxing a man's ears, injuring, or killing him

Popper looks upon this theory with favor, and says it is in the spirit of Pericles, and opposed to the spirit of Plato's Republic.

While I happen to agree with Socrates' conclusion, his arguments for it are bad. I don't think Popper should cite conclusions that were badly argued without providing some argument of his own.

Here is a summary (by me) of what Socrates says:

Doing injustice is bad for your soul. Suffering through no fault of your own is not bad for your soul. Therefore doing injustice is worse than suffering it.

Socrates also says that it's better to be punished for doing injustice than to get away with it, because the punishment is just, and therefore improves your soul.

This is nonsense. Socrates never explains how to tell what is good or bad for a soul, other than in terms of what we already think is good or bad. And also, if an action or event is soul-harming, why should it not harm everyone involved equally? Socrates assumes his conclusion to be true when he assumes the doer of injustice suffers more soul harm. That is the 'begging the question' fallacy.

Here is how I would consider this issue. I approach moral questions as an individualist who is interested in *the* moral question: 'how should I live?' We must think about what choices, and general policies for choosing, are best for a person. This way of approaching moral questions is very powerful and can easily settle many confused old debates.

As a quick note, I interpret the question about "better" or "worse" to mean "morally better" and "morally worse". Otherwise it would go more like this: would I rather have a significant force exerted on my ears, or a mild one on my knuckles? (Would I rather box ears, or be boxed.) Put this way, of course the mild force on the knuckles damages my body less and is thus preferable, but this isn't what Socrates meant, nor is it an interesting question.

In the context of a question about morality, it's pretty simple. To intentionally do injustice means to have a way of making choices that is hateful, and it means to adopt some value system compatible with being a thug. The person who's way of making decisions leads him to do injustice is the person who has the wrong way of choosing, by definition of 'injustice'. So he is immoral.

To suffer injustice at the hands of others simply means to fail take enough precautions and defensive measures. This is a mistake that people can make while having a generally good life strategy, and mostly making good choices. (And unfortunately, injustice can even happen to people who make only exceptional choices and no relevant mistakes. But what of it? That is bad luck, and no more. All that is in our power is make good decisions in our life. Bad luck can happen to anyone; the interesting thing is what's in our control: our choices. Do those work to make our life better or worse?)

If we think of morality as being about having a good way of approaching life, then it's obvious that even a good person can be assaulted by thugs in an alley, and that does not make him less moral, but no good person can be one of those thugs.

The question basically amounts to, "If X is a bad way of life, would you rather do X, or rather someone else does?" In other words, "Would you rather be immoral, or not?" It's sad that this has ever confused anyone.

A theme of TCS is to have discussions where you try to learn something (about what is true, rather than just sticking to the ideas you already have), and find a way of proceeding that everyone is happy with (or content with, the point is no one is distressed or suffering or hates it). But what if your child doesn't speak English yet? Or doesn't want to sit still and talk for an hour?

I only use the word 'discussion' because I don't know a better one. The important thing is there be communication with certain qualities. It can be spread into lots of little pieces with no long sessions, that's fine. If it's not in English, that's fine too, just try to express things (like options the child has) and try to understand things the child communicates (like whether he likes or dislikes something) and keep an open mind (if you expect your child to like something, but he hates it, then your prediction was mistaken and you need to change your mind about what your child's preferences are). So young children who don't have long, English discussions are no problem.

The 'discussion' (communication) does need to have certain properties. It needs to be rational. That means if either side has a mistaken idea it could be corrected. It means ideas are treated as having a degree of uncertainty. It means never relying on authority in place of using your own judgment and understanding, and especially not expecting your child to submit to authority against his better judgment. The communication needs to facilitate voluntary interaction. That means if a child should do something, you don't force him to do it, you help him understand why it's right. If something is morally right, and you don't help a child see that for himself, then you are doing him a great disservice. And if you force him to do it while he thinks its wrong, you are making him act in a way he considers wrong so he loses respect for right and wrong, and also for you. Principles like these work just as well with young children as older children, and also work with adults. Forcing adults to do things is bad too, and with adults too if something is right to do (like being kind to one's children) then it's very important he understand that for himself, and not do it just because someone commanded him to.