Elliot: Hi, Caeli.

Elliot: It requires restricting your life if you want to commit to a marriage, forever. To reliably avoid a breakup, you have to avoid drifting apart. You have to make sure your interests remain compatible.

Elliot: There are no reliable ways to agree, about anything, quickly. You might not agree. You might not think of any persuasive arguments today. And you might not again tomorrow. Who can say when you will?

Elliot: Well, normally disagreement doesn't have to be a problem. People disagree all the time and life goes on. There is no reason they must hurt each other. The problem comes when you are unwilling to drift apart. Part of the way people who disagree are able to continue amicably is by going their own ways: each does what he thinks is right.

Elliot: True, but they have to do the same thing more then never, or being married makes no sense.

Elliot: They could have two disagreements, or three, or fifty thousand. And they could all last over a hundred thousand years. They might move to different countries, and have no contact of any sort, for centuries. They might die before they see each other again.

Elliot: One day they will, with life extension. But that only adds to my argument: if they die before solving the disagreement, then the fact that it could be solved hasn't helped their marriage.

Elliot: I don't know how likely it is. But I do know that marriage has no defense against this. It could happen. So the philosophical grounds for marriage are shaky. At best you are taking a risk.

Elliot: Perhaps. But how big is the risk? Why do you think it's small?

Elliot: Does it really? It's very common that families fight and disagree. It's very common that controversies are not resolved in the lifetimes of the people who started them. And it's very common that marriages don't work out, because the couple grew bored of each other.

Elliot: Isn't the divorce rate around 50%?

Elliot: No. People hate to divorce so they try very hard to avoid it. On first principles, we might think that for every divorce, ten couples want one but won't do it. The numbers don't work out for that. Still, there are a lot of unhappy marriages, and a lot more that are more neutral: not a constant source of pain, but nothing magnificent about them.

Elliot: It's a cliche that smart guys get dumb about girls.

Elliot: Why marry? Just find a woman you hate and buy her a house.

Elliot: Good luck with that. Have you seen The War of the Roses?

Elliot: Yes. It's about a marriage that doesn't work out. The people start hurting each other very badly.

Elliot: People feel they'd never hurt their partner. They are in love. They want the marriage to work. They are committed to trying very hard. You might expect all this will result in them being very nice to each other. And that works at first. But if things start to go badly, then they feel betrayed: the other isn't as passionate as they are. All the efforts they made now spite them, because they know this person wasn't really worth it, he only lied that hew as. The more you put at stake, the more there is to be upset about if it doesn't work as you hoped.

Elliot: Right. So marriages with jerks work out badly. Then of the marriages entered into in a serious, loving, passionate, committed way as described above, they suffer from the logic I described where the more people try, the more betrayed they feel if it doesn't live up to expectations.

Elliot: Partly because of unreasonable expectations. Romantic fantasies are pretty grand. But more importantly, because people are different and want and expect different things.

Elliot: A little. But you'd be surprised. People are scared to disagree and fight, and don't want to break up, and they're insecure, so they often try to avoid discussions like that. If they do agree, the discussion won't make things better, and if they don't, it could ruin their relationship today.

Elliot: Can't they? Most people are prepared to break up, immediately, if they discover certain things, such as that their partner secretly has a child, or is having an affair.

Elliot: There's very little that would put me off my friends. If they were criminals, that would put me off. But only immediately if it was an especially bad crime. If they were mean to me, I'd assume it was a misunderstanding, and only mind if it kept up for a while. Friendships are far more stable than romance.

Elliot: Stability is supposed to be one of the goals of marriage.

Elliot: If nothing ever changes, that is bad. But if things change very rapidly, that is worrisome. Misunderstandings are very common, so we should be resistant to those. And there are many more ways to be wrong than right, so we should try out new ideas tentatively at first. When people change their opinions of each other quickly, it's usually because they lost perspective and they are focussing on one little issue and over estimating its importance.

Elliot: Consider cooking using a recipe. A stable recipe would mean if you change the quantities of ingredients slightly, then the meal comes out about the same. That's good. Unstable means if you put in an extra drop of water, or pinch of flour, it will come out wildly different. More generally, unstable things get wildly different results based on different inputs. In our life, the input data is sensory data, and our observations of the world. We know we make lots of mistakes in that area: there are hallucinations and misunderstandings and misinterpretations of what we see all the time. So a stable approach is important.

Elliot: No. My advice is more like "just don't do it". We don't want the opposite of marriage, or even something that makes sense in terms of the romantic mindset. That's too similar. We want to find a better way to look at relationships. When we do that, dichotomies like monogamy versus polygamy will go away. That doesn't matter.

Elliot: Well I can't tell you exactly how to live, and I don't want to. The idea that everyone should do the same thing is another flaw in marriage. People are different.

Elliot: I can tell you some concrete things to avoid. Maybe that will help.

Elliot: Promises are irrational. People shouldn't make them.

Elliot: Suppose I promise to do X. The time comes, and I'm considering doing it. Now, I either think X is morally right, or not. If it is right, I will do it whether I promised or not. If I think it's wrong, I shouldn't do it, but I might because I promised. So a promise ends up either being a promise to do what you would have done anyway, or a promise to do wrong.

Elliot: Yeah. Just because something is widely accepted doesn't prove it's very good.

Elliot: Yes. But people should just say, "I plan to walk the dog," instead of promising to.

Elliot: Yes. People don't get very upset if you change your mind about a plan. But a promise they will hold against you. You promised, and how can they ever trust you again if you don't keep your promise?

Elliot: If you don't make a promise, you don't have to be trusted, so that's a much better way of interacting and not irrational as explained above. But now that you ask, trust is bad.

Elliot: Trusting someone to do something means not using your own judgment about whether he'll do it. It means if he doesn't, you play the victim and say he hurt you. It's better to think about what he will do, and make your own prediction, and take responsibility for it, not put part of your life in another person's hands.

Elliot: Then you certainly shouldn't put great trust in him!

Elliot: It means the person is bad at predicting what he will do, or it means he says what he thinks you want to hear. Either way, abolishing promises will fix things. He won't have to lie to you, or you can just consider him unreliable and not count on him.

Elliot: If someone is unreliable, promises won't help anything. The cure can only be for him to get better at planning things.

Elliot: If he intends to try, he could tell you that. But he might not: he's unreliable.

Elliot: This is like the same question about marriage. The answer is: they are bad. Get rid of them. Just don't do it. They don't need any replacement.

Elliot: Only trivially. It's not hard to just state your intentions plainly.

Elliot: True enough. But that's only more evidence that the whole tradition is irrational and we'd be better off without it.

Elliot: The romantic tradition is stereotyped. It's the same for everyone. People are different, so that's no good. This, like with promises, doesn't demand any particular alternative. Part of the problem is actually trying to have a one-size-fits-all solution.

Elliot: Yes, that's good. But only for certain traditions we've identified as bad. Tradition isn't a bad thing in general.

Elliot: Marriages aren't based on what's functional. People are attracted by pretty people, and what feels right, and first impressions, and whether the sex is good, and things like that. But none of those have anything to do with who would be good to share a kitchen with, or raise a child with, or have to live in the same country, city, and house as. People don't seek marriage partners based on who, rationally, would actually be nice to live with. In fact, they reject their friends out of hand due to a lack of spark or chemistry, or it not feeling right, even though their friends are the ones they know well, and get along with, and can rationally expect to still like in a few decades.

Elliot: Yeah. The next criticism of marriage is simply that it's well known that it often hurts everyone involved.

Elliot: Indeed, it comes up a lot. But it's worth repeating, because people are good at forgetting it. When people contemplate marrying, they aren't generally thinking to themselves that the usual result is being hurt badly. They expect it to work out, even if they have no reason to.

Elliot: We've talked about marriage being part of a tradition, which I usually call romance. There is more detail than that.

Elliot: I'll tell you tomorrow.

Elliot: Hi, Caeli.

Elliot: One of the problems with monogamy is that you only get to try out one theory of who you should be with, for all of time.

Elliot: You have to commit to not change partners anymore to really call it monogamy. If you kept changing partners as much as you wanted (say, a few times a day, depending who you were with) that would be something else entirely.

Elliot: Right. So, you have this one partner forever. You can't try out rival ideas of who you should be with. This is very bad.

Elliot: If he did find a better life for himself, wouldn't that be good?

Elliot: Would you want to hold back someone you loved, selfishly, and keep him from being as happy as he could be?

Elliot: You may be worried he will leave because of New Relationship Energy: because he's excited by benefits with the new person that won't last. This does indeed happen. It's a parochial error. It means he's lost perspective on his life, and is misjudging which things will have lasting importance.

Elliot: Well, one way is not to be monogamous in the first place. But never mind that for now. If the new relationship has temporary benefits, wouldn't it be a shame to miss out on that? He'll learn cool stuff, and when he comes back, he will share it with you. You'll both be better for it.

Elliot: In general, criticism makes good theories stable, and crushes bad theories. Good theories only appear good when you compare them to their rivals. Just by themselves, we have no way to judge them. We don't know how close to the truth we are. We only know if they seem to solve our current problems. Having a history of being adaptable, and defeating rivals, is a way to boost our confidence in a theory.

Elliot: It means that trying lots of relationships will make it clearer which are good and which are bad, and help you see why the good ones are better than the others.

Elliot: Yes, and that's good. But once they settle down, they stop doing this. They stop learning about relationships in this way. They limit themselves, and don't try new relationships they think would be valuable. They avoid them without learning about them. As long as their are still temptations, it proves the person still has more to learn (or is in the wrong relationship).

Elliot: Marriages get unstable after a while because people forget what being in other relationships is like. There is actually a common experience in stories and on TV of someone who cheats on his longtime partner only to realize that he prefers to be with his partner. He just needed to be free to spend time with other people, and compare, to see that being with his partner was best. But he wasn't allowed to, and had to cheat to learn about the issue. That's bad for everyone involved. Who would really want a partner to stay with him in ignorance?

Elliot: Spending time with lots of people increases our perspective. Like with everything else, the ideal policy as far as learning is concerned is to do it as much as we are interested in.

Elliot: They are parochial, they have nothing to do with learning, or what the ideal sorts of relationships are, and you are assuming that relationships have something to do with sex.

Elliot: In our culture people equate the two. But there is no good reason to. Sex isn't very interesting, and it doesn't make sense to choose who to live with based on who we like to have sex with.

Elliot: Sharing a bed is annoying. You have to deal with snoring, and waking each other up, and it makes it less convenient to sleep at different times. And there is no need to share a bed in order to have sex. (Though if you sometimes fall asleep together, there's nothing wrong with that.) Everyone should have a room, and a bed, of her own.

Elliot: Because "a room of her own" is a famous quote by Virginia Woolf.

Elliot: It consists of rubbing your bodies together, and playing with ancient remnants of our animal past. That part is very simple. More complex is the ideas our culture has about sex, but those are extremely parochial. And none of them have much to do with learning, they are just things purported to make people happy. But happiness is a bad goal.

Elliot: Do you mind?

Elliot: Nothing is wrong with happiness. The problem is aiming for it. It should be an indirect consequence of a good life. Trying to get happiness directly is either meaningless (because we only do what we think is moral), or it means we sometimes do things that we do not think are moral.

Elliot: Morality is about how to live. By definition it's our best ideas about how to live. Whether they provide happiness, money, knowledge, whatever. And it takes into account, by definition, whether we are treating others rightly or not, and so on. Seeking happiness does not necessarily take all those things into account.

Elliot: That's fine. If an activity provides one valuable thing, that is a noteworthy fact about that activity, and a good answer to why to do it.

Elliot: That's right. In general, a relationship (which is not a very good word) just means people cooperating in some way. Well, it generally doesn't mean free trade. What we mean is a personal relationship. So, if it's not about wealth or stuff, then what's the point? Well, people can share ideas.

Elliot: Human coordination is better.

Elliot: People who share goals (or parts of goals) can coordinate (act in a way that works together) to achieve those goals. Coordinating means people changing what they do so that the overall result of the actions of a group of people achieves what they want better.

Elliot: Not much. That's part of my point. :)

Elliot: It's a vague word. Do you mean strong liking?

Elliot: It doesn't matter if I have.

Elliot: If there is an important part that is hard to figure out without being in love, you can tell me about it. Even people who had been in love might not have noticed it.

Elliot: That's a lot of purported benefits. First, we should keep in mind that those are not the usual experience. People often are in love then break that trust and hurt each other. Lovers and families have some of the worst fights (excepting wars and other deadly violence).

Elliot: A policy of calling all instances of love that ended badly, "fake love", does exist. But if you want to talk about it that way, then what we should really discuss is the state of thinking you are in love, but not being sure. And since you can never be entirely sure it won't end badly tomorrow, that will be the only kind of love there is.

Elliot: If there is, no one has found it. If someone did, he would write a book and get very rich.

Elliot: But people try to take advice from them, and it does not work reliably.

Elliot: Yes. Trust is bad. Trusting someone is just refusing to take responsibility for your own expectations of the person. Fool me once, shame on you. Fool me twice, shame on me. Once you know a person, you should make your own predictions about what he will do, and if you are wrong, you should not hold that against the person. If you can't safely expect someone to do as he said, then make sure your plans don't count on him doing it. Trusting people is just setting yourself up to have fights.

Elliot: Yes, exactly. Don't take people's word for what they will do, and play the victim if they don't. Be a responsible, independent person who prevents being let down by proactively considering what will happen, not taking anything on trust or faith.

Elliot: Partly that is a matter of trust. Partly that is a matter of knowing each other well, and having genuine reasons to consider the person safe. The second thing is purely good, but it can be isolated away from the term love.

Elliot: If we can identify components of love, and pull them out, we can then see if there is anything good left we haven't identified. If there doesn't seem to be, we will know what love is, or at least the good part: it's the individual parts we identified. Doing this will help it to be less vague.

Elliot: First, people should help themselves. Second, if a policy of cooperating seems mutually beneficial, and also they are willing to risk that the other person may not do as expected, then great, help each other. This happens all the time. People who aren't in love do it.

Elliot: People should cooperate when their rational judgment tells them it is best, and not otherwise.

Elliot: Most of the time, no it is not. It's better to persuade people to do things. They won't have to trust you, so they won't blame you if it goes wrong. And they will understand what's happening better. But now and then, there is a reason not to explain, such as a great rush, or needing to protect someone's privacy. In that case a person who will "go out on a limb for you" is valuable. What he should be doing is using his best judgment to decide he should help out. He doesn't know the reasons, but his best judgment tells him that you do have good reasons.

Elliot: Let me add that I don't see this to have anything to do with love. The default policy of many people is to help strangers in relatively minor ways if they ask for help. This is a good thing. Living in a society where help is easily available makes us all more powerful. It's easier for everyone to achieve their objectives. Most people in our society have good objectives. And in general people try to have good objectives. Humans being powerful is good. The opposite, humans being weak, would only ensure our destruction (one day an asteroid will come, or whatever, and if we don't have good enough science then -- if we aren't powerful enough yet -- then we will all die).

Elliot: People should be happy about love if and only if love is a good, rational thing. So this can't settle the argument.

Elliot: We shouldn't be scared of trying things that aren't best, and if something is genuinely good, it shouldn't fear criticism and rivals. If it's good, it will beat those rivals. Trying bad things helps us see why the good ones are better, so it stabilising good things. It helps make sure we'll stick to good things in the future. It means when you have second thoughts, you'll be able to remember why that thing was bad. And if you're still not sure, try it more. Learn and find out what's best. Marriage means not trying rival theories about who to live with and have sex with anymore. It means committing yourself not to. That is bad for learning.

Elliot: Maybe. But learning matters a lot. And if people admit marriage harms knowledge growth, that'd be a good first step.

Elliot: Bye.

Elliot: Hi, Caeli.

Elliot: Yes, and further, you can create policies with reach. They will apply to many situations. So you won't need to have remember something for every situation, because policies can cover many situations that share common themes.

Elliot: One of my policies is not to shame people, especially in public, but also in private. So if I'm considering making a joke at someone's expense, this policy can tell me what to do. Or if someone makes a mistake, the policy will tell me to carefully only criticize the idea and not the person, and possibly in private if people might misunderstand. And the policy also applies to how I treat myself: it's bad to be self-deprecating. It's better to be respectful of people, including myself. Even if I make a mistake, that doesn't mean I'm bad, and I should be confident that I am not, rather than put myself down.

Elliot: That's true, but the policy has applicability and helps me with that issue all the same. It doesn't have to fit perfectly to be meaningful.

Elliot: May you.

Elliot: In some contexts it is important to use English correctly. But mostly I thought that either you didn't know the proper word, or were not self-aware enough to notice.

Elliot: Is there any advantage to using the wrong word?

Elliot: I can give you another example. In other words, I am capable of doing so. But that's not what you wanted to know.

Elliot: Another policy I have is to distrust categories. People frequently use categories to gloss over the issue of whether the actual qualities of something lead to their conclusion. It helps them not make part of their argument without people noticing.

Elliot: Some people say that all stories can be divided into seven categories. Doing this is an information-losing process: knowing a story's category has much less information than knowing the details of the story. People then proceed to say things about a story based on its category, without considering if the actual details of the story support this very well or not. First they lose information, then they ignore it, so they don't have to argue with it.

Elliot: This sort of glossing over details is very common in psychology. They say there are different types of people, like introverts and extroverts. Then people actually say things like, "because you are an introvert, it's hard for you to speak in public". But that is absolutely horrible as an analysis. What we should do is look at what qualities make it hard to speak in public, and see if the person has those. Plenty of generally introverted qualities have nothing to do with speaking in public, and plenty of public speakers would be called introverts.

Elliot: Another way being distrustful of categorizations is useful is for detecting logical fallacies. People often say there are three kinds of dog, and then argue that a dog is not the first or second type, and therefore must be the third type. That doesn't work, because there might be other types of dog the person hadn't thought of.

Elliot: Not all. A friend told me it's bad to shame people. I hadn't put it in those words before. Identifying that categories are a sign of bad arguments has probably been done by others, but I thought of it myself. But maybe it hasn't: philosophers think categories and definitions are signs of good arguments.

Elliot: Yes. We already have a good sense of what words mean, and trying to discuss it explicitly rarely helps much. Further, it distracts from the actual topic. And further, it is used in a bad way very similar to categorization.

Elliot: Writing explicit definitions for words is an information losing process. When you write down definitions you can't express all the subtleties and connotations that the word has. People often make arguments that follow from the definition of a word they have chosen, but they forget that their definition isn't the whole story.

Elliot: There's a further issue with definitions (and sometimes categories) which is that they are part of a quest for certainty and justification. People, especially philosophers, want to avoid errors, so they try to make their arguments air tight. They try to hard to get perfect premises that they get distracted away from thinking about anything interesting. It's easy to argue with people's definitions and categories. They always have perversities if you look closely enough. But it's boring to do so. We should be focussed on creating useful knowledge, not trying to express minute details such that mistakes are impossible.

Elliot: First of all, it doesn't work. We aren't perfect, so we can't do it. Second of all, it misses the point. What we need to be good at is solving problems, and correcting errors. That will help us deal with both present and future problems, instead of only a proportion of future problems.

Elliot: Sort of. For example, how do you deal with the problem of apologizing to your wife after you hit her? Mostly just avoid facing that problem in the first place. But that's just a sort of problem solving in advance. You know of a problem and take steps to make nothing bad happen. A separate issue is what to do about unknown future problems. The ones we don't see coming. We can't avoid those very well, because we don't know what they are. That leaves problem solving as the only reasonable option.

Elliot: David Deutsch gave a speech which discusses it. I think you'd like it.

Elliot: Yes. For example, most people have policies about how much to tip, if anything. They rarely fully consider the issues involved in tipping, and generally just use their pre-existing policy. And that's OK: they only need change it if it seems to have a problem.

Elliot: Perhaps it's just the right way to live. But it frees up attention to be more aware of other things. And there is the issue of whether we think about our policies and try to improve them frequently, or not. There is the issue of whether we realize we are executing policies, and whether we realize we could do otherwise.

Elliot: Many people never seriously consider not leaving tips (unless they are poor). It's just something they do and assume, without consideration, is how life works.

Elliot: There is the standard advice: question everything, think before you act, reflect after you act. But it doesn't work very well. Many people think they do that, but don't at all.

Elliot: If you ask most people about marriage you will discover they haven't thought about it very much. They will have a strongly held position about how great monogamy and commitment are, but there arguments will just be the standard ones that everybody knows. They won't have looked any deeper. People who fancy themselves free thinkers are rarely any better about this than conservatives. The same holds true of other issues, like parenting.

Elliot: Yeah. A lot of "free thinkers" seem to think that they don't have blind spots, and it's only other people who are dumb. They are never right about this. One thing that's needed is a humble attitude which assumes we do have blind spots, and will make mistakes, and what's needed is to find and correct our errors.

Elliot: Yup. The idea has reach.

Elliot: It's a large issue. What to do is basically to try to explain the world. While learning, and connecting topics, and considering the reasons for things, we will get a better perspective, and find errors when things don't fit together well. And bear in mind that the worst enemy of bad ideas is criticism, but by contrast criticism is the best friend of good ideas: it helps to prove their worth.

Elliot: A good idea will withstand criticism. It will be easy to defend the criticism, or make minor modifications to meet it. A bad idea will be unable to cope with criticism: it will be hard to change or fix, because analysis only finds more problems that need fixing. And it will be hard to defend, because there is plenty of true criticism of it.

Elliot: Yes. And there are various things to recommend this approach, like that it isn't parochial. It doesn't reference any of the unique features of the human situation.

Elliot: Knowledge creation plays a part in the laws of physics. Intelligent aliens would also create knowledge. A parochial feature of our world is sky scrapers. On another planet with different available resources, and different gravity, and different weather conditions, there might very well not be any sky scrapers. Maybe everyone would live underground. But there would be explanations.

Elliot: I don't. Ignorance isn't wicked. What's much worse is that people often reject good ideas without much consideration, or they realize one of their ideas is flawed but they never do much about it. Or they know they have a problem, but they try to ignore it.

Elliot: People make choices. Some people come from much worse circumstances, with much less help, but still manage to be great. Others mess up their life in unconventional ways. They could have lived conventionally, but chose not to.

Elliot: More generally, the concepts of free choice and responsibility for our actions are a critical part of our explanation of what people are, and how life works. And they contain a lot of valuable truth. We don't need to give perfect justifications for them in order to be right to use them.

Elliot: Everything is hard to defend precisely.

Elliot: Yes.

Elliot: We got to discussing bad cycles in families, and a key element in getting rid of those is self-awareness. People often get in patterns of hurting each other habitually, and what's needed is not just good intentions and kindness (though those are important), it's also the awareness to realize what is going on, and to keep perspective, and to stop it. We can choose not to continue if we pay enough attention.

Elliot: Is it really so important that your sister stole your toy? It matters, but most times that happens it's not worth fighting over. Most things aren't worth fighting over. Fighting sucks. Life is grand. Just go live your life, nevermind this or that little way you were wronged. Things go wrong all the time. If you make your life nice, that will more than make up for it. Getting your sister back won't make up for it.

Elliot: Another example is that some workers steal from their companies. I don't mean a lot, just some materials or tools. A wise man once said about this: "I am making money faster than they can steal it." And it was true. They were not trying to ruin him, and it was best to just let it go. He was still making money.

Elliot: It makes them responsible for their children's lives, which is a huge burden. It takes away their children's freedom, and makes it harder for their children to learn how to live. The children will pay for their parent's mistakes, and that's a bad incentive structure. The parents have no right to control their children.

Elliot: The right way to parent must be a universally applicable educational policy for helping ignorant people to learn. Right?

Elliot: So, it must be workable in a wide variety of situations. On other planets, with different weather, and different natural resources, and different cultures. And critically, it must work if the pupils are larger and stronger and more powerful than the educators. In that case, the parents can't control their children even if they want to. The correct educational policies would work anyway, so they can't rely on having power over the learner.

Elliot: I'm leaving now. Bye.

Elliot: Hi, Caeli.

Elliot: It's awful. Bad for parents as well as children.

Elliot: Because they don't know better.

Elliot: An unhappy child who is thwarted from doing and getting things he wants. A stressed parent who must constantly watch his child to enforce the rules and make decisions before the child does. Worse decisions about the child's life because the parent often doesn't know what's best for the child, because he doesn't know the intimate details of what the child wants.

Elliot: In general, sure, but they can convey this information as advice. But what I mean is parents don't know the personal details of their child well enough: what mood he is in, what he's trying to accomplish right this second, what has struck his interest, and so on.

Elliot: Sort of. Parents should be paying attention but it's not possible to know those things with perfect detail. And in fact parents are often quite mystified by their children. They often don't see what makes them tick.

Elliot: Yeah, but young kids as well. Consider the "terrible twos" where a child might bang pots and pans. Parents sometimes say he is trying to annoy them, but that is mostly just bitterness talking.

Elliot: Parents primarily say things like "that is just how children are" and they say it's natural or genetic. That is a retreat from explanation. They are saying they don't know why, it just is. So they really don't understand their child's motivations very well.

Elliot: That could be it. Most adults have been bored with things like that for many years, and because of their parochial mindset, they can't imagine that anyone else would be interested in them.

Elliot: But it also really can be an attempt to hurt the parents. The classic psychological explanation for this would be that the child does it to get attention. That is possible. But also, parents treat their children badly in a variety of ways, and they don't know this, and the child doesn't know it's wrong, but he may know he's unhappy.

Elliot: And as is somewhat well known, family dynamics get set up where the people habitually poke each other. Each person, when poked, reacts badly, upsetting the other, and thus causing him to do more poking. It's a cycle.

Elliot: It's a generic word for doing something to something. More concrete examples include banging on pans for children, or leaving toys on the floor. And for parents, there is yelling at the child for the pans and other things, getting frustrated/upset and blaming child for the toys, or being annoyingly over-protective and nagging.

Elliot: Very good. The way of dividing up which things are allowed to be on the floor is parochial. It says that toys are "a mess", but chair legs are so normal people don't even think of counting them. But why is that? For example, with proper design chairs can be stacked and put in the corner or closet, or folded up, or paired to take half as much space. Why shouldn't they be put away?

Elliot: Correct. But the same can be said of a child's favorite toys.

Elliot: Well, parents habitually get mad about it. Sometimes children throw a bunch of toys on the floor just to poke their parents. In many cases, children believe the false theory of what a clean room should be, so they would clean up if they weren't acting irrationally and in a cycle of fighting with their parents.

Elliot: The cycles only work so long as the people are not self-aware enough to notice what's going on while it's happening. If they are, they can just stop doing it. Revenge is pointless, poking the other gets them nothing useful and is bad for the poker since he does live there.

Elliot: It doesn't make your own life nicer to have hurt someone else.

Elliot: It's bad for everyone when any family member is upset. Conversely it's good for everyone when that person is flourishing.

Elliot: A flourishing family member will find new music and TV and share it, and write nice dialogs, and bring over interesting guests, and help solve any interesting problems that the others around him have.

Elliot: An upset family member will ask for help (but not of the person who hurt him), and be less creative and therefore less interesting.

Elliot: By thinking carefully.

Elliot: Maybe. I might know if you asked a different question.

Elliot: Right.

Elliot: Why would I know? No one told me.

Elliot: I don't know all of it at once. But even if I did, that wouldn't help. Consider a sprinter who knows how strong his muscles are. Can he win a race? He may not know. Even figuring out what time he can get would take a lot of physics calculations.

Elliot: Now consider puzzles where you are given a situation and some information about it, which is enough to reach the solution, and you have to figure out the solution. What's the point of them? Well, it's not obvious how to get from knowing the resources available to knowing their best use.

Elliot: What a given set of stuff can do, if used properly, is an emergent property of that stuff which can't be seen just by looking at it. So even if I knew all the ideas in my head, that wouldn't mean I'd know what can be done with them.

Elliot: I have ideas. Forming them into a coherent, English explanation is tricky. But there's the further issue of my audience. I want to answer your question. That means, among other things, that I need to know what your question means. If we talk more, I'll learn about what you want to know, and what you do and don't understand, and then it'll be easier to see what would be good to tell you. Giving a brief answer is one way to get you talking, and it also gauges your interest: if you don't ask again, you evidently didn't care very much.

Elliot: Oh, I wasn't commenting on you just now, only in general. If you're interested you will ask again. It might be in a month, or a year. Whenever you ask, I'll figure you're interested then.

Elliot: I wouldn't say that. It's cruel and silly. What do I know about your interests? Maybe you've scheduled what to work on perfectly, and it involves asking that question in a year. And why be resentful? You haven't hurt or wronged me if you don't ask any questions, let alone not asking one particular one for a while.

Elliot: The crawling part is insulting. And saying too bad is cruel. It's just being spiteful. Trying to hurt the questioner for the sake of hurting him. It's saying he doesn't have any reasons to give for why he won't answer, he's just not going to.

Elliot: Why would it be? Unless he forgot the answer, in which case he could just say that.

Elliot: But why was he waiting? He should have gotten on with his life immediately.

Elliot: There are various advantages. But people have other things to do. Sometimes they are important, and take a year, or ten.

Elliot: Remembering the topic and the context. The full context includes what other things were said recently, and current events, and so on. It makes for a richer conversation more interwoven with the rest of life. And one may not be interested in the topic anymore in a year. Interests often drift a bit, and hopefully move on to progressively more advanced or subtle things, and sometimes they change wildly.

Elliot: A person could convert to a religion, or discover a very good philosopher, or have a mid-life crisis.

Elliot: Hmm. Money...?

Elliot: Oh! Now I remember. I was going to pay you $0.50 to pull all the weeds in my garden. And it'd be wrong not to pay you, after you did all that work.

Elliot: So you wanted to know about being more self-aware.

Elliot: I wouldn't worry. You asked other things instead.

Elliot: One thing that helps is forming good intuitions.

Elliot: We can't keep track of everything at once. What we need to do is create policies about how to live which we can keep track of. The policy itself can say in what situations to use it, and in what situations you better stop and think carefully.

Elliot: We can make improvements to them when we find they don't work the way we'd like in a situation. We can think carefully about what policies to have and what improvements to make, so they will be full of our best knowledge.

Elliot: One thing is that there's less to remember: a policy about how to live doesn't have to include all the reasons for why to live that way. You only need to remember your conclusions.

Elliot: Your questions remind me. But it's easy to remember stuff when it's interesting enough, and it comes up in context. And in many cases I've thought about how to answer what you're asking about somewhat recently.

Elliot: Mostly, yeah.

Elliot: If someone asks you the same thing next month, what will you say?

Elliot: Indeed. So, that's a lot of the answer. The rest is mostly reading and thinking.

Elliot: Sure. Bye.

Elliot: Hi, Caeli.

Elliot: Correct.

Elliot: One issue is the idea of "asking too much". Why is that too much? Why can't there be enough that the child can have all he wants? The likely reason is that the parent imagines a limited amount of stuff that people can get and have, and imagines that problem solving means compromising means dividing up what's available.

Elliot: That problem solving involves knowledge creation. This creates new property, new stuff, so there is more to go around. There is no reason we can't create enough for everyone to be happy.

Elliot: Excellent idea. Yes. Consider when there were not nearly enough TVs to go around. Or computers, or something else. People could have focussed on sharing them fairly, and trying to make do with what they had. But that is at best a band-aid. It doesn't make the world awesome. What's much more effective is to mass produce TVs and computers. Now they are very cheap.

Elliot: That is just details. It's not too important. It's parochial. It doesn't effect whether the overall policy is going to end the scarcity.

Elliot: We have a very good system. They go to the people who value them enough to trade wealth for them.

Elliot: The general reason that people don't have much wealth to trade is that they've chosen not to. They have preferred to do all sorts of other things besides maximize the amount of wealth they create. That's perfectly reasonable, but they shouldn't then complain that they have less wealth, in the form of TVs or otherwise.

Elliot: That children don't have much wealth is their parents doing. But it's also just a parochial detail that will sort itself out in time.

Elliot: As for people in poor countries, I'm sorry the world isn't as nice a place as they would have liked. But it never will be: people will always be able to say, "I wish my country was richer". So that complaint must be empty. There are things to be done. They can move to another country, if there is one they prefer. Or they can take steps to improve their country. Or they can make themselves into an unusual person, who is wealthier than his neighbors.

Elliot: As many rich people will tell you, it's not very hard, if you just keep trying, and really dedicate your life to it. The primary reasons people fail are their own faults. They give up far too easily, or they let other priorities get in the way.

Elliot: If you make something other than being rich a priority, that is a perfectly good way of life, but you should then stop complaining that you are less wealthy than other people who make wealth a higher priority.

Elliot: Money is like an "I owe you" for wealth. Wealth means stuff that people want. Stuff that's valuable. When you create valuable things, people will trade you for them. Instead of trading you their own valuables, it's more convenient if they give you money, which you can then trade to someone else for whatever wealth you want.

Elliot: People buy lots of books, magazines, subscriptions to websites with written content, and so on.

Elliot: Yes. But look, if people really wanted my dialogs, I would charge for them, and people would buy them. The reason it's difficult to charge is that people are not yet persuaded that my dialogs are worth buying.

Elliot: I like to.

Elliot: Yes.

Elliot: No.

Elliot: Because I will still have liked writing them.

Elliot: Yes, basically. But there's another issue. His preferences are not set in stone. It might be better for him to have other preferences, and want other things. Those other things might be easier to create. They might also be harder. But if the original preference is not possible, then another one would be better.

Elliot: We can be happy. We can create many things. We don't have a fixed supply of things to divide up. But we do have laws of physics to contend with. But that's OK. We don't have to want anything that's physically impossible, and if we do, we can change our mind.

Elliot: Yes. But what you're discussing is the case where the person didn't actually change his preference. Further, by pretending he did, he has tricked everyone into not trying to help him fulfill it. And he has made it hard for him to pursue getting what he wants himself while keeping up his charade. So, not only is this no criticism of actual changes of preference, but it's a harmful policy that makes solutions much harder to come by.

Elliot: A course of action that everyone involved prefers. Or, I will also take a course of action that I prefer, and I am morally right to do.

Elliot: That's incorrect. Usually we find genuine solutions. The reason you think otherwise is that you are only noticing failures. Most problems are solved with no fanfare. People often don't realize there was a problem, because they solve it so easily.

Elliot: OK, but bear in mind that which problems seem hard varies drastically by family. There are no problems that all families find hard. Or put another way, for every problem, some families find it very easy to create real, genuine solutions. And this proves that in every case, "ideal" solutions are possible.

Elliot: No one gets what he wants.

Elliot: That doesn't make sense. You can't mix different people's ideas to get compromises. Ideas do not mix. A compromise is a genuinely new idea about what to do, that isn't what anyone wanted.

Elliot: Well suppose I want to go to the beach, and you to the forest, and we only have one car. How do you mix our ideas?

Elliot: There are infinite ways to mix the ideas so that elements of both remain. We could just as well go to a forest with sand, or just put sand and leaves in a bag and go to the mall. Or read a book that includes a forest and a swimming contest.

Elliot: Because it means that whatever people come up with, which they say is the proper way to mix them, is actually their own idea about what to do, and what elements of each plan to keep. They are not just taking the two original ideas and following a recipe for proper mixing. They are using their own ideas about what is important.

Elliot: Right. What matters is whether the new idea contains the things that everyone wants, or not. If it doesn't, someone is not getting what he wanted. He may change his preference, and if he does, that's fine, and it's no longer a compromise. But if he doesn't, then that is not fine.

Elliot: How about I demonstrate by killing you.

Elliot: Exactly my point.

Elliot: The reason a cookie is not such a big deal is that it's pretty easy to stop wanting. Aren't you yourself thinking, "It wouldn't be the end of the world if I didn't get my cookie?" That is a sign that you don't have a strong preference about the cookie, and are almost ready to stop wanting it. You'd like a cookie if it's convenient, but if it's too much trouble, you won't mind not having one.

Elliot: Then not getting it will hurt.

Elliot: What should the parents do about not having sitters, and resenting their child for this? First, the things their child wants, such as not to be left alone with horrible, boring, cruel people, are possible. Second, if he wants any things that actually are impossible, or are just bad ideas, he can be persuaded to change his mind.

Elliot: Yeah.

Elliot: Third, maybe the parents should stay home with their child. That might be nice. There are ways they could enjoy it. Fourth, there are good babysitters they could find. Or they, or the child, could make friends with cool adults. Fifth, getting resentful isn't helping anything. The child is not trying to torture them. Or hurt them at all. All he wants is to be happy. To get perfectly reasonable things for his life, such as not to be in the power of anyone he doesn't trust.

Elliot: Yeah. His parents can feel good about making sure he never is.

Elliot: Yes. But they can learn. They can apply general problem solving techniques, such as thinking about what everyone wants, and what actions might get those things.

Elliot: You'd be surprised. Most of the time that people fight, they are being irrational, and they haven't even taken minimal steps to actually solve the problem. They often don't clearly know why the other person wants what he wants. And if they don't understand the reasons, how can they expect to come up with solutions? You need to understand someone's motivation to know what else might also satisfy him. Or to know why his thing is important and it might be nice to make sure he gets it.

Elliot: Indeed.

Elliot: Ditto.

Elliot: Hi, Caeli.

Elliot: No. They aren't voluntary.

Elliot: Well, it depends what they are for. If the goal is to get rid of the kid, by force, because the parent wants a break, then they work OK. But tying the kid up with rope would be more effective. On the other hand, if the goal is for the child to learn something, then using force is no good.

Elliot: No.

Elliot: Good try, but no. There aren't any people who are completely uninterested in learning all topics. No one is irrational about everything.

Elliot: Yes. There are always things they want to learn.

Elliot: The child didn't learn from being forced. Let me remind you what force is like. It's when your mother shrieks that you're really upsetting her, and threatens to take away your property and freedom if you don't listen to her. And your father, sternly, says you better do as your told real fast. And you have a feeling that if you don't, he'll start shouting or maybe hit you.

Elliot: Yeah. So, your parents do all that. Now the child has an easy choice. He can go to piano lessons, or face that scene every day. So he goes. Now, while he's there, the piano teacher forcibly prevents him from doing something else, like reading Popper. He is unable to pursue his other interests during this time. What sort of the force does the piano teacher use? Well, threatening to tell his parents that the child isn't applying himself is probably enough. But the teacher is in a position of authority and power and will have other leverage over the child as well.

Elliot: So, now what? Well, the child can either waste his time, or try to learn something he isn't interested in. Further, if he doesn't learn it, he will be under increasing pressure to make progress, and perform songs for his parents, and so on. And if he does find a way to learn about it, his time won't be completed wasted, and lessons will be less unpleasant because he won't always be fighting with his teacher.

Elliot: So, what's the result? Well, ninety nine times out of a hundred, the result is nothing but unhappiness all around. Never forget that. But what about the other time? That one other time, the child manages to, despite that it's absolutely the wrong thing for him, figure out a way to become interested in piano and learn about it. Shall we celebrate now? Of course not. If he'd spent all that time learning something that wasn't an uphill battle, that would be a much more reliable way to become successful. And the worst part, by far, is the force. If someone gets it into his head to learn piano, even though he's bad at it and has always hated it, that's no big deal, if he can quit whenever he wants to. The worst that can happen is he won't like it and will stop. But when force is involved, disaster always looms. And there's is such great pressure on everyone, especially the child, that it's very hard to think. It's hard to be creative. If only the child had been gotten to the piano lessons with less or no force, his chances to learn piano would be far greater.

Elliot: First, bear in mind that the reason this scenario goes more smoothly is that it contains far less force. Almost the entire thing is voluntary. So, of course it comes out better. But, from where the parents are sitting, this is nothing more than good luck. They can't have reasonably expected anything but disaster, and they did it anyway. That's awful.

Elliot: Imagine ten kids with potential, who are pianists at heart, but believe they aren't. If you forced all of them to try piano, nine would hate it for the rest of their lives. They'd be turned against it, by the huge pressure on them, and the, well, force. It's violent, wrong, distasteful, and to be avoided. It will be entirely reasonable if most of these kids stay far, far away from a topic that has brought such pain and agony, whenever they are able to.

Elliot: Nope. He managed, somehow, to ignore the force. That was hard, and almost ended in disaster, but through some miracle of human creativity, he defeated the force and became a pianist in spite of it.

Elliot: First of all, if a parent never says much about pianos, his children may still become pianists. It happens.

Elliot: Second, the parent can't know the force will "work". There is no way for him to know that his child is that one-in-a-thousand case you are talking about. It's overwhelmingly likely that he isn't.

Elliot: Third, and this is my original point, children never learn from force. They learn, as I've described, despite the overwhelmingly horrible experience that force brings. What they actually learn from, unsurprisingly enough, is some combination of piano lessons and thinking.

Elliot: Fourth, there are other things the parents could have done. Suppose they actually did have some reason to think their child would make a good pianist. Or even less than that, a reason that being a pianist is more wonderful than most people give it credit. Well, they could tell their child about this. They could persuade him. All these parents willing to go to such extreme measures seem to be very sure their child will be an expert pianist (despite that fact that many other parents have thought the same thing, and tried the same methods, and failed miserably). So, surely these parents draw their certainty from something. They can present this something to the child. If it's worthy of the parent being so certain, surely the child can be persuaded to give piano a try. And if he does that, then by the premise that this child is a natural who only needs to get started, then he will succeed, with no force.

Elliot: Yeah :)

Elliot: Yes, but let me add that if the child did want to stay in his room -- if he thought that was a good idea -- then a time out would not be needed: the parent could simply suggest that the child might like to go to his room now, and the child will agree that that sounds nice.

Elliot: That sounds right.

Elliot: Let me remind you that parents often say that time outs help children "learn their lesson", or they order children to "think about what they did".

Elliot: But anyway, what's the point of punishment?

Elliot: But that's learning, and we agreed that force doesn't cause learning.

Elliot: And what do they gain from his timeout?

Elliot: If they feel better because he was punished (forcibly hurt), that is perverse. That doesn't help them in any way. And he's a human being, and they shouldn't want to see him suffer.

Elliot: They could leave. Or they could ask him to, nicely.

Elliot: They don't have to. It's just an option. Imagine that your friend hurt you. Wouldn't you consider leaving and avoiding her?

Elliot: At this point I want to question the idea that the child has hurt someone. That wasn't the original premise. You've only added it when you needed a way to excuse treating the child badly.

Elliot: That's fair enough. But there's a danger. Consider a parent who at first declares a time out for a bad reason. But when pressed, starts saying the child acted wrongly, and then elaborating that therefore the child hurt other people and that's unacceptable. But if the child hurting people was such a big deal -- say he used a knife and the victim is now in the hospital -- then that would be obvious from the outset, no one would even consider that a time out is the appropriate response, and there would be no issue about the victim and child staying in the room together. Everything would be very clear. The only reason that things are murky is that, in fact, the child did not hurt anyone badly.

Elliot: Well, suppose the child really did hurt this person. Then, tell him. He'll be apologetic and happy to leave the room if that would help.

Elliot: And why not? Isn't it the most natural thing? Isn't it what you would do?

Elliot: Well, I don't expect him to. I was just saying what should happen. If it doesn't happen, there will be a reason it doesn't. And the reason, as you've just argued, is not that the child is unusually bad and wicked. He can't be expected to do this. Few people know how to. So any further problems are probably not the child's fault.

Elliot: We should be careful not to dismiss optimism out of hand. It's important, even when the ideal thing that we think of doesn't actually happen. It can cheer us up with glimpses of nice and possible ways of life. It can draw us closer to those things. If anyone bothers to suggest something wildly optimistic, sometimes people actually manage to do it. Often they do part of it. It's important to know good things to aim for.

Elliot: A further and related point is that children are not innately wicked. Ignorant yes, wicked no. So suppose a child does something wrong. What should we expect next? For the child not to know what to do? Sure. For the child to continue acting wrongly, persist in fighting with people, make things worse, or resist good ideas? No, none of those.

Elliot: Yes. But when they do, it's not because you're dealing with a child. As I've just shown, the attributes of childhood don't cause those things.

Elliot: Past history of fighting between the parent and child, past history of the parent giving bad advice or hurting the child. Past history of the child being thwarted. That sort of thing.

Elliot: Children have no power to thwart their parents.

Elliot: Responsibilities? Like what? Parents often use threats to not fulfill their responsibilities as leverage. For example, a parent might threaten not to feed the child dinner, or not to help him travel to an event.

Elliot: They could hire a thug. He'll handle the child, no problem.

Elliot: So, the child has devilishly trapped the parents by using their own good will against them?

Elliot: And why would he do that?

Elliot: I think what happened is that the child was forced to endure babysitters that he did not want to spend time with. The experience was unpleasant for all involved, so the sitters didn't want to come back. The parents then felt guilty about hurting their child, and that's why they don't want to hire a more harsh sitter. But they don't know how to solve the problem, and they desperately want to have a free evening again. So they start getting resentful, and blaming the child, even though all he wanted was to not be left alone in the power of people he doesn't like. They start thinking that if this is the consequence of his desire, then he must be asking for too much.

Elliot: I'll tell you next time, OK?

Elliot: Hi, Caeli.

Elliot: We have ideas. It's not critical what they are. What's critical is that we evolve them, by thinking of new ideas that may be improvements, and using criticism to reject flawed ideas. In this way, we can solve our problems and make progress.

Elliot: It says that knowledge is justified, true beliefs. Every part of this is wrong.

Elliot: Newton's laws of physics are incorrect. We know that now. But they contain truth in them. They were a great discovery. The insistence that knowledge must be perfectly true in order to count is silly. Nothing we have is perfect.

Elliot: They mean we only have a certain piece of knowledge if we believe it. But people have all sorts of knowledge that isn't beliefs. For example, our intuition contains knowledge.

Elliot: Further, there's knowledge that isn't in people at all. A book can contain knowledge even if no one currently knows the things in the book. Books don't have beliefs.

Elliot: If it didn't contain knowledge, it'd be random how it worked. But in real life, it reacts fairly appropriately to a wide variety of situations. Those appropriate reactions demonstrate it has some knowledge of those situations.

Elliot: The way they tell it, you could hold a true belief for the wrong reasons, and that's not knowledge. You have to also have justified believing that. You need to actually know it's true.

Elliot: It's true that sometimes people adopt beliefs without proper consideration, and it shouldn't be assumed that they have deep knowledge of the subject even if they happen to be right. But there is a wide range of possibilities in the middle. In fact, in every real case people have more than zero reason, but also less than perfect reasons.

Elliot: Basically what they're saying is that unless you can prove that your belief is true, with unlimited precision and perfection, then it's not really knowledge.

Elliot: Because they don't allow for the idea of imperfect knowledge. They want total certainty. And you can't have total certainty without complete proof. Unfortunately for them, you can't have those things at all.

Elliot: That is my best understanding. One reason is that no matter what reasons you give to be certain of a proposition, I can question how you are certain those reasons work. Whatever proof you give, you'll need to give a proof of that proof. And whatever you say, I'll ask again. And again. You might try to invent a proof that proves something and proves itself. But that won't work. There will be some logic involved in proving itself. A reason it does prove itself. And that can be questioned.

Elliot: There isn't any point. It's not useful to do so. It's just a thought experiment which rules out perfect, complete certainty. To be absolutely sure you're right, you have to answer all possible policies for objecting or questioning your position.

Elliot: I've actually given a speech about the consequences of the justified, true belief theory for parenting. You can read it at this link.

Elliot: *bows*

Elliot: Sometimes they indicate emphasis, but in this case they indicate an action. *smile*

Elliot: It's rarely on their mind explicitly. But the JTB approach to knowledge has informed most epistemology, and is implicitly behind a lot of educational theory. And parents are not embarrassed to be anti-fallibilist, so the JTB approach, with it's notion of certain truth, is behind a lot of that.

Elliot: It's the belief that we can be wrong, even if we feel really sure. It means that we can't have certain, perfect, truth. It means we can make mistakes even when we think we haven't.

Elliot: Indeed. But, alas, it is not.

Elliot: They often insist that they are right. They say they know best. They don't admit that the child might possibly be right.

Elliot: Perhaps. But that's not very different. And it's not on any better of a philosophical basis. What, exactly, is the procedure for determining the probability that a child might be right?

Elliot: There isn't one.

Elliot: That's a good point. Parents don't apply their certainty to their whole lives. They only do it to their children, and only some of the time. Plus, perhaps, a few other things that they are irrational about.

Elliot: An interesting fact is that there is no subject that all parents are irrational about. For every single issue, some parents treat it in a perfectly reasonable manner. This goes a long way towards proving that rational parenting is possible.

Elliot: So, there is no fact that all parents are certain of. Or put another way, for any disagreement with a child, some parents would think the child may have a point. There is never a total consensus against the child, on any issue, even among parents.

Elliot: One of the consequences is that one can't reasonably believe that any of these issues are completely obvious, and certainly not that any view on them is certain truth. For all of them, some parents who seem perfectly reasonable would disagree.

Elliot: Yes. Try to think about your own parents, and those of your friends. Think about parents you know now, and how you've seen them treat their kids. And consider how you see families depicted on TV.

Elliot: I'll try to point out examples to you in the future.

Elliot: Sure. Justifications are very complex because they need to be perfect, so children can't make their own. Truths are hard to come by, so children can't expect to find any. If the parent thinks he has the truth, he won't be interested in criticism or objections. Anything but listening obediently is a waste of time. And when parents give justifications, children won't understand them in full, and will have to take them on faith.

Elliot: Yeah.

Elliot: That's right. I meant that even though people aren't thinking to themselves "my belief is justified and true, and the students' beliefs aren't justified" and stuff like that, the ideas are still there. Students are expected to learn the truths that their teachers impart. That's the dynamic. The dynamic is not joint truth seeking. No one expects the students to have any good ideas, or to disagree with their teacher, except in very limited ways.

Elliot: Yes, but either they don't reach a conclusion, or the teacher is considered the arbiter of who was right.

Elliot: A good example is tests. A test doesn't determine what the truth is. Its purpose is to determine if the pupil has learned the master's view. If children frequently disagreed with teachers, then the whole idea of testing wouldn't make sense, because grading is in terms of the instructor's ideas.

Elliot: I sure do. What are they for? Not the child's benefit. If he's happy with what he knows about the subject, he doesn't need a test. And if he isn't, he needs another lesson, not a test. The point of tests is for the teacher to find out if a child is learning the material. Why? So that if he isn't, he can be forced to. Tests are to deal with children who don't want to learn the ideas their teacher presents. If the child did want to be there, there'd be no point.

Elliot: Parents, by far. Which is unfortunate, given that schools blatantly use force against unwilling pupils, assume they are right, grade children, and so on.

Elliot: It's a way to pressure people to conform to the teacher's ideas. If you don't, you'll get a low grade. If everyone was there because they wanted to be, and was learning what they wanted to, no one would care about grades. They wouldn't be competing with each other to best do what the teacher wants, they'd just be living their own lives, and many of them would be doing different things.

Elliot: It's possible that is a problem, but one can't blame having entirely the wrong approach on funding. Imagine a parent who spanked and said it's because he is poor. That's insane. Being poor may cause problems, but it certainly didn't force him to hit his child.

Elliot: Let's skip induction. It's a major topic by itself. So is foundationalism. Let's do the others for now.

Elliot: Instrumentalism says that ideas are just instruments to be used to make factual predictions. Related is positivism, which says the only true knowledge is scientific. An extreme version says that statements which aren't about science and prediction are meaningless.

Elliot: To explain things.

Elliot: Predictions are very limited. They tell us the train will arrive at 5 PM, or the atom will perform certain motions in the experiment. Explanations answer all our other questions. They tell us why the train will arrive then, and how trains can move, and whatever else we might like to know about trains. A prediction can tell us if a certain design for railroad tracks will break under a train of a certain weight. But an explanation can tell us why one design is better than another, and what the principles behind each design are. Only with an explanation will we be able to make changes or improvements. Predictions have no reach. It's just a fact, and that's it. If you want to know about another design, you'll need another prediction. And if you want to know about a train of another weight, you'll need another prediction. But when we understand things, we'll know there's no point checking a heavier train if we know that the tracks can't hold this one. And we'll know that isn't universally true: if the heavier train is longer, so the weight is distributed over a longer length of tracks, then that may be fine. There's so much stuff to understand. Understanding is what explanations are for.

Elliot: Logical positivism, by the way, which says only scientific statements are meaningful, is not a scientific claim. So it denies being meaningful. That's a good example of how we can criticize a theory without needing to observe or test anything.

Elliot: Then they are reducing the reach of their view, without providing an explanation for why it doesn't fully apply.

Elliot: That'd be fine. We could discuss if it was good or not. Can you think of a reasonable reason that all philosophy except logical positivism might be meaningless?

Elliot: Well noticed. The logical positivism theory has distant consequences, such as asserting that our conversation is meaningless. And if those seem silly, then logical positivism itself must be equally silly.

Elliot: Relativism says that the truth is relative to your perspective. It's different for each person, or each culture. One of the unfortunate consequences of relativism is it means we have no common ground with other people, and therefore the problem of communication cannot possibly be solved.

Elliot: Because people do talk to each other, and therefore relativism is false.

Elliot: Solipsism says that no one else exists; they are just my imagination.

Elliot: I know, it's silly. There's a joke about it. A philosophy professor gives a lecture on solipsism. Afterwards a student comes up and says, "That was a great lecture. I totally agree with you." And the teacher replies, "You agree that you're just part of my imagination?"

Elliot: I expect they won't. They'll get bored and stop long before that. If they actually enjoyed arguing for entire days then they wouldn't be solipsists.

Elliot: It says that brains are like sponges. They absorb whatever ideas touch them. This is useful for saying that TV is dangerous, but little else.

Elliot: Yes :) And people used to do that. But they don't any longer. There is no explanation of why this argument no longer applies to books, they just stopped applying it. But as we've said, you can't arbitrarily restrict the reach of explanations. On a similar note, shouldn't the sponge theory reach to adults?

Elliot: They don't say it in quite these words. But they are often scared about "influences" such as TV. They think children are unable to be discriminating; that their brains absorb ideas with no choice involved.

Elliot: Well, every teacher knows that the sponge theory is false. His lectures often go in one ear and out the other. It's hard to get students to learn the material. They don't just absorb it automatically.

Elliot: The difference is that people learn things when they want to be there and like what they're learning, but rarely otherwise.

Elliot: By the way, you wanted examples of bad things parents do. Well, they restrict TV watching, by force. There's also grounding, timeouts, curfews, taking away allowances, restricting usage of a car, and deciding if the child is allowed to go on a trip or not.

Elliot: Further, activists who don't like government schools take the position that government shouldn't decide what our children learn ... parents should. No one takes the position that children should decide for themselves. So these issues, including bad epistemology, are very prevalent in our culture.

Elliot: I know.

Elliot: By the way, solipsism, induction and more are addressed very well in The Fabric of Reality by David Deutsch.

Elliot: Morality, education, and aardvarks.

Elliot: The idea of children as gullible sponges, and the idea of children as extraordinary stubborn are both very common in parenting. This shows a lack of careful thinking. Watch out for it.

Elliot: Until recently, the general idea was that children needed to be physically beaten to break their stubbornness. It's that hard a task to make them submit and start listening to your ideas.

Elliot: Meanwhile, parents are deathly concerned that their children may hang out with the wrong friends, because they could very easily pick up some bad ideas from them.

Elliot: It was nice talking, Caeli.

Elliot: Hi, Caeli.

Elliot: I did.

Elliot: There are a few main forms of false epistemology. One is induction. One is the idea that knowledge is justified, true belief. There's relativism, positivism, solipsism, instrumentalism. There's the sponge theory of brains. There's foundationalism.

Elliot: Everyone uses them, except for a few people who know better.

Elliot: Parents and teachers. Epistemology plays a large role in theories of education and learning, so parents and teachers are people that especially ought to care about it.

Elliot: It is the field of knowledge about knowledge. It covers what knowledge is, and how we can get it, and its qualities.

Elliot: Exactly.

Elliot: The primary form of false epistemology is the justified, true belief view of knowledge. All the others I mentioned are related to it in some way. But let's start with good epistemology. Then we can compare.

Elliot: Before we begin, let me mention a few outside sources. One of the best philosophers was Karl Popper. He wrote a lot about epistemology and it's worth taking a look at his books. There's also a few chapters about epistemology in The Fabric of Reality by David Deutsch which are excellent. Finally, a very good thinker and writer about education was William Godwin. Whereas Popper's focus was on epistemology, Godwin focussed more on the morality of education and parenting. Godwin's books are out of copyright now and you can download one for free at this link.

Elliot: Knowledge is created through a process of conjecture and refutation. What this means is you make guesses and then you reject the guesses that are bad. When you find flaws in guesses, you don't have to throw them out entirely. Strictly speaking, that guess is no good. But you can create new guesses that are only slightly different and no longer have the flaw.

Elliot: By removing flaws and errors, our set of guesses constantly improves. So, we end up with new knowledge. This process is called evolution.

Elliot: How to be an effective animal that survives and has offspring is a type of knowledge, and it is the best known example of evolution. Another well known example is memes. But the reach of evolution can't be arbitrarily restricted. The logic applies to any kind of knowledge.

Elliot: It's not important where we start. Well, it sort of is. We should start in the best places we know how to. But it doesn't change the principle of the matter. For all we know, the ideas we are discussing now are largely false. That's OK. We can improve them. Doing so makes life better and lets us solve problems.

Elliot: That's right.

Elliot: Yeah.

Elliot: People have problems in their life. One person might wish his door would stop getting stuck in the Winter. Another wants his child to be a doctor, but doesn't know how to make that happen. Another wants to marry a girl he met, but isn't sure how to act around her.

Elliot: Well noticed. They are. The only obstacles to doing things are knowing how and wanting to.

Elliot: The door embodies ideas about how to build a door. What shape to make it, and what materials to use, and what features to include to facilitate maintenance or replacement or to resist damage and malfunction. And it embodies ideas about what an aesthetic door would be, and what sort of door would go well with the other things in people's houses, and what sort of doors should be created given the resources available on Earth (including raw materials, technology, and labor).

Elliot: Yes, you've got it.

Elliot: There's no formula for it. What we need to do is create an explanation of what's going on. It will explain why the door sticks. If we expand it, we can also explain what causes doors to stick or not, in general, and then work out what sorts of doors would not stick, and then use that to propose new ideas about what types of doors to build.

Elliot: OK. The door sticks because moisture in the air in Winter is absorbed into the wood, and this makes the door larger. Solutions would include making the door out of water-resistant materials, or coating it with something, or making slightly smaller doors (or slightly larger doorways), or using a lubricant to make it easier to push open even when there is friction with the doorway.

Elliot: Doors aren't ordinary. They didn't exist for most of the history of the Earth. We create them through complicated processes that people take for granted, but shouldn't. Our civilization is a great wonder. There's a classic example economists give, which is that no one knows how to make a pencil. What they mean is that all the different labor involved is divided among so many people that no one knows how to do all the parts. A pencil includes wood, carbon, paint, rubber, and metal, and each of those things must be harvested, prepared, and put together, and then the pencils must be distributed to stores, and the stores and complex too, as are the ways of shipping things to stores. Shipping raw materials to factories involves trucks or trains. Those involve engines, and thousands of parts, and fuel, and many workers.

Elliot: Indeed.

Elliot: We can be mistaken, but it's no big deal. A way I like to think about ideas is that they grow more complex over time. Instead of just inventing new ideas that don't fall victim to flaws we find, we can include in a new idea an explanation of the issue the flaw was about, and our current best ideas about how to deal with it.

Elliot: Now, suppose we make a mistake when we alter one of our ideas. That's OK. Now our knowledge includes the old idea, and the supposed problem with it, and the new idea, and supposed reason it is better. When we learn yet another new thing, we may see the old idea is better, but we won't ever go back to the past. We'll go to a new view of having an idea, plus a criticism of it, plus a criticism of that criticism. We'll be learning more even if we make mistakes sometimes.

Elliot: There are more ways to be wrong, but the ways to be right have more reach, so right away things don't look so gloomy. Every good idea we find counts for a lot, and will help us in many ways. But bad ideas we find will rarely matter to any other subjects.

Elliot: That's a good point. I think the reason that happens is because we are looking for ideas with reach. We want to find general principles. But this policy has the effect of ruling out huge numbers of bad ideas, and few, if any, good ideas.

Elliot: Back to your question about how can we be sure to make progress. I should mention we can't be certain we are getting things right. Although having explored more bad ideas does count as progress. When we do learn better, we'll be less likely to mistake them for good ideas, because we'll have such thorough knowledge of them.

Elliot: But the primary answer is that criticism isn't arbitrary. We don't make it up. We don't just choose what to believe and hope we're right. As you saw in the door example, the problem was a fact of reality. The door was getting stuck. And the proposed solutions will either work, or they won't.

Elliot: There are many modes of criticism available to us for more airy topics. For example, almost all our untestable ideas claim to be compatible with present-day logic. If we discover they aren't, we can reject them. Next, good ideas are part of our explanations of the world. They don't just say "unstuck doors are good" and leave it at that. We'd want to know why that was so, and find the claim unpersuasive if there aren't answers to our followup questions. But if there are answers, then the idea is saying a lot of different things, and we can look for internal consistency, and consistency with our other ideas.

Elliot: We can compare how pleasant life is it different societies (including past ones) which have different values. We can notice that our society is peaceful, as we've commented on previously, and this is an amazingly good thing, and extremely rare in history. Whatever moral values are behind that must have some truth to them.

Elliot: I think they do.

Elliot: Which moral ideas we believe affects our life. How nice it is, how successful it is. Complex moral ideas usually (always?) have parts about how to live, and other parts about what nice things will result from living this way. This can in fact work, or not. Further, moral ideas have to offer explanations involving real-world events and facts. Our moral ideas need to have something to say when someone commits a murder, or a war starts, or we get in a fight.

Elliot: And other people can criticize our moral ideas. A lot of people think it's right and good that children be blindly obedient. What do you think of that?

Elliot: Indeed. And if you go around telling people that, some will be convinced.

Elliot: You'd have two options. You could either find some shared beliefs and make reference to those in your argument. Or you could try to teach him the values of a free society. Communicating new ideas is hard, as we've discussed, but if he managed to create that knowledge he could certainly like it and then agree with you about kids.

Elliot: Well, that same society said they don't apply to kids very much. You haven't taken your society's values on faith or authority, you've only adopted the ones that seem good to you.

Elliot: Yeah, but that's no big deal. If they come up and affect your life much, then you'll be reminded to think about them then. Just when they're important.

Elliot: It's tricky, because we don't know as much about the nature of morality as we might like. We have a lot of evolved moral ideas in real life which we can use. And they don't need to be justified, and it's not important where they came from. They'll get better over time as people think about them. But that doesn't really answer the question. If the real world wasn't linked to morality, maybe they wouldn't get better over time with thought.

Elliot: One thing to do is compare different groups of people that value the same thing, but try to achieve it in different ways. The group that better achieves its goals is more moral in some way.

Elliot: Yes, that's possible. But you can form explanations of why they succeeded. If it's because of their policy of intense political debate and democracy, then that wasn't luck.

Elliot: Another thing to consider is that any morality which doesn't relate to the real world in any way is useless. So, if it doesn't relate, you can criticise it on those grounds. Any true morality must have a way it ties into life.

Elliot: If they have some rules to their debate, the ideas will evolve in accordance with those rules. But their ideas won't evolve usefully. What you should look at is: are these ideas solving problems people have in their lives, and accomplishing things, or not? If they aren't, you should be very concerned that it's arbitrary and pointless. But if the ideas are proving their value, then clearly they matter.

Elliot: Next is a brief summary of true epistemology, and then a comparison to various false ideas of epistemology.

Elliot: You're right. OK, bye.