William W. Bartley on Popper:

Sir Karl Popper is not really a participant in the contemporary professional philosophical dialogue; quite the contrary, he has ruined that dialogue. If he is on the right track, then the majority of professional philosophers the world over have wasted or are wasting their intellectual careers. The gulf between Popper's way of doing philosophy and that of the bulk of contemporary professional philosophers is as great as that between astronomy and astrology. [emphasis added]

I agree with this comment. Note it doesn't apply to Ayn Rand, who is also an outcast from the majority of professional philosophers.

The quote wording is not exact. I haven't checked the original document. Sources:

Bartley, W. W. (September–December 1976), "III: Biology - evolutionary epistemology", Philosophia, 6 (3–4): 463–494

Cite found here and here. Those links, and this website all give slightly different wordings for the quote.

You need to be sturdy to do well in FI philosophy discussions or anywhere. Don’t be pushed around or controlled by people who weren’t even trying to push you around, because you’re so weak and fragile almost anything can boss you around without even trying or intending to.

Broadly, people give advice, ideas, criticism, etc.

Some advice can help you right now. Some of it, you don’t understand, you don’t get it, it doesn’t work for you right now. You could ask a question or follow up and then maybe get more advice so it does work, but you still might not get it. It’s good to follow up some sometimes, but that’s another topic.

The point is: you must use your own judgment about which ideas work for you. What do you understand? What makes sense to you?

Filter all the ideas/advice/criticism in this way. Sort it into two categories:

Category 1 (self-ownership and integration of the idea): Do you get it, yourself, in your own understanding, well enough to use it? Are you ready to use it as your own idea, that is yours, that you feel ownership of, and you take full responsibility for the outcome? Would you still use it even if the guy who said it changed his mind (but didn’t tell you why), because it’s now the best idea in your own mind? Would you still use it if all the people advocating it got hit by cars and died, so you couldn't get additional advice?

Category 2 (foreign, non-integrated, confused idea): You don’t get it. Maybe you partly get it, but not fully. Not enough to live it without ever reading FI again, with no followup help. You don’t understand it enough to adapt it when problems come up or the situation changes. You have ideas in your mind which conflict with it. It isn’t natural/intuitive/automated for you. It feels like someone else’s idea, not yours. Maybe you could try doing their advice, but it wouldn’t be your own action.

NEVER EVER EVER ACCEPT OR ACT ON CATEGORY 2 IDEAS.

If you only use category 1, you’re easy to help and safe to talk to. People can give you advice, and there's no danger – if it helps, great, and if it doesn't help, nothing happens. But if you use category 2, you are sabotaging progress and you're hard to deal with.

Note: the standard for understanding ideas needs to be your own standard, not my standard. If you're somewhat confused about all your ideas (by my standards), that doesn't mean everything is category 2 for you. If you learn an idea as well as the rest of your ideas, and you can own it as much as the rest, that's category 1.

Note: Trying out an idea, in a limited way, which you do know how to do (you understand enough to do the trial you have in mind) is a different idea than the original idea. The trial could be category 1 if you know how to do it, know what you're trying to learn, know how to evaluate the results. Be careful though. It's easy to "try" an idea while doing it totally wrong!

But there's a problem here I haven't solved. Most people can't use the two categories because the idea of the two categories itself is in category 2 for them, so it'd be self-contradictory to use it.

To do this categorizing, they'd need to have developed the skill of figuring out what they understand or not. They'd need to be able to tell the difference effectively. But most people don't know how.

They could try rejecting stuff which is category 2 and unconventional, because that's an especially risky pairing. Except they can't effectively judge what's unconventional, and also they don't understand why that pairing matters well enough (so the idea of checking for category-2-and-unconventional is itself a category 2 idea for them; it's also an unconventional suggestion...).

Note: these ideas have been discussed at the FI discussion group. Here’s a good post by Alisa and you can find the rest of the discussion at that link.

How much of the "passivity" problems people have – about learning FI and all throughout life elsewhere as well – are that they don't want to do something and don't want to admit that they don't want to? How much is passivity a disguise used to hide disliking things they won't openly challenge?

Using passivity instead of openly challenging stuff is beaten into children. They learn not to say "no" or "I don't want to" to their parents. They learn they are punished less if they "forget" than if they refuse on purpose. They are left alone more if they are passive than if they talk about their reasoning for not doing what the parent wants them to do.

Typical excuses for passivity are being lazy or forgetful. Those are traits which parents and teachers commonly attribute to children who don't do what the parent or teacher wants. Blaming things on a supposed character flaw obscures the intellectual or moral disagreement. (Also, character flaws are a misconception – people don't have an innate character; they have ideas!)

The most standard adult excuse for passivity is being busy. "I'm not passive, I'm actively doing something else!" This doesn't work as well for children because their parents know their whole schedule.

Claiming to be busy is commonly combined with the excuse of privacy to shield what one is busy with from criticism. Privacy is a powerful shield because it's a legitimate, valuable concept – but it can also be used as an anti-criticism tool. It's hard to figure out when privacy is being abused, or expose the abuses, because the person choosing privacy hides the information that would allow evaluating the matter.

Note: Despite people's efforts to prevent judgment, there are often many little hints of irrationality. These are enough for me to notice and judge, but not enough to explain to the person – they don't want to understand, so they won't, plus it takes lots of skill to evaluate the small amount of evidence (because they hid the rest of the evidence). Rather than admit I'm right (they have all the evidence themselves, so they could easily see it if they wanted to), they commonly claim I'm being unreasonable since I didn't have enough information to reach my conclusions (because a person with typical skill at analysis wouldn't be able to do it, not because they actually refute my line of reasoning).

Generic Example

Joe (an adult) doesn't like something about Fallible Ideas knowledge and activities (FI), and doesn't want to say what it is. And/or he likes some other things in life better than FI and wants to hide what they are. Instead of saying why he doesn't pursue FI more (what's bad about it, what else is better), Joe uses the passivity strategy. Joe claims to want to do FI more, get more involved, think, learn, etc, and then just doesn't.

Joe doesn't claim to be lazy or forgetful – some of the standard excuses for passivity which he knows would get criticized. Instead, Joe doesn't offer any explanation for the passivity strategy. Joe says he doesn't know what's going on.

Or, alternatively, Joe says he's busy and that the details are private, and he'd like to discuss it, he just doesn't know how to solve the privacy problem. To especially block progress, Joe might say he doesn't mind having less privacy for himself, but there are other people involved and he couldn't possibly say anything that would reduce their privacy. Never mind that they share far more information with their neighbors, co-workers, second cousins, and Facebook...

Taxpayer funding has partial overlap with slave labor and with theft. It takes people’s wealth by force, regardless of whether they agree or disagree with what the government is using the wealth for. Therefore taxpayer funding should be used highly conservatively – in limited ways when we really can't figure out an alternative. It should be a last resort, not something used casually. There are worse things one can say about taxes. This is a limited, modest statement that all reasonable people ought to be able to agree with it. But instead we live in a nightmare world where most people seem to think it’s good to use $200,000,000 of taxes on a project just because they expect the value from the project – after successful completion within the budget – to be $220,000,000, or because the project promotes some value they care deeply about but find it difficult to voluntarily raise $200,000,000 for.

Nassim Nicholas Taleb, who is supposedly a Popperian, blocked me on Twitter today for offering some helpful corrections of one of his articles. What a fool.

He admitted I was right and then told me to get lost...

Twitter doesn't offer any good way to link all my relevant tweets from today, but see:

https://twitter.com/nntaleb/status/1007850325066297344

Most of my relevant tweets are replies to that Taleb tweet. I wrote several.

https://twitter.com/curi42/status/1007875578089762817

My comments afterwards (two tweets, not replies to Taleb).

https://twitter.com/nntaleb/status/1007871153074049024

That's the link to Taleb telling me to get lost.

https://twitter.com/curi42/with_replies

That links my recent tweets. It won't be useful in the future but works well if you see this soon.

http://www.fooledbyrandomness.com/SmithBSVendor.html

That's Taleb's article, from his original tweet, which I wrote comments on.

Objectivism and Critical Rationalism present reasonable targets for criticism. The main content was developed by a single person who took responsibility for creating something reasonably well-defined and complete. This is typical of original work: a pioneer comes up with some new ideas, develops them, names them, and they mean something.

Libertarianism and Inductivism are difficult to criticize because they mean different things to different people. They are full of internal debates. The terms don't identify any particular system of ideas. Instead, the terms broadly refer to many different thinkers and ideas with some similarities – and also plenty of differences. Because of the failure of these terms to unambiguously identify any particular ideas, debate and progress are more difficult. (Sometimes ideas start out this way. Other times they start with a specific meaning and become vague as a defense mechanism because criticism refutes the original meaning.)

Some philosophical positions begin with a clear meaning, which can then be discussed. Others begin with group similarity between multiple inadequate ideas (or, worse, people) and then stay vague forever.

Comments on Lectures on Psychology: A Guide to Understanding Your Emotions by Edith Packer (Objectivist and wife of George Reisman).

So far I've read the first 3 chapters, which cover core evaluations (I think this chapter is worth reading, even though I think it exaggerates some things), "Obsessive-Compulsive Syndrome", and happiness.

Suppose a child concludes: “No one cares about me.” This apparently calls for another conclusion—this time, about the child himself. For example, that “There must be something wrong with me.” And then, if the child feels that there is something wrong with him, he may conclude that life has nothing to offer him.

If no one cares about you, that doesn't imply something is wrong with you. People might have no idea whether you're good, bad or neutral, and be focused on their own lives.

Being flawed doesn't mean life has nothing to offer. No one would conclude that without some other bad ideas playing a significant role.

Most children do not share many of their important thoughts and emotions with their parents. For these reasons, there are very few people who reach adulthood without having some core evaluations that are at least partially mistaken.

True.

You have heard people say about some person, “He overcame his terrible background and became a famous doctor.” This does indeed occur. There are some inspiring examples of people developing sound core evaluations even after many severe childhood injuries and becoming not only successful, but also happy, as adults. But in most cases, a child whose experiences lead him to feel continuous self-doubt, fear, guilt, and loneliness, will embrace some type of mistaken or irrational core evaluations.

The unstated premise here is that famous doctors have great core evaluations. Actually great doctors (or any other speciality) are usually just good at the one thing and pretty screwed up in general. It's more common that a great doctor has a conventional marriage full of standard flaws than that he has a great marriage.

The first thing that has to be done is for the patient to discover the original concrete experiences—usually painful ones—which caused him deep injury. Then the concrete experiences have to be reconnected with the evaluations that subsequently developed into the patient’s core evaluations.

No! Causes and solutions are different things. Knowing childhood causes often doesn't help much with solutions.

Now, in principle, an individual could go through this process [of identify and improving core evaluations] by himself. But, in my opinion, the process should in fact only be attempted with the aid of a competent psychotherapist.

This is authoritarian and really hostile to the capacity for individuals to act effectively to improve their own lives. It says to put your life in the hands of psychological authorities and don't dare to try to make progress on your own.

Being an authoritarian is normal in general, but it's worth pointing out coming from an Objectivist author who sat on the board of directors of the Ayn Rand Institute.

The second attitude the happy person developed as the result of his egoism, along with that of responsibility for his own happiness, is his acceptance of the fact that he must expend effort in the pursuit of what is important to him.

When he was little, the effort simply consisted of such things as persisting in trying to convince his parents to give him the toy he wanted or in trying to learn how the toy he has been given works. Later, it consisted of such things as making the discovery that if he wants to learn to ride a bicycle, he has to put some effort into learning how to keep his balance when riding it. Similarly, in school, when he began to study more difficult subjects, such as fractions and decimals, and later algebra and geometry, he realized that there is pleasure in being able to understand, but that the pleasure follows only after the expenditure of the necessary effort.

Eventually the happy person learns that the more effort he puts into something, the more expert he becomes at it and the more he can enjoy the activity. His repeated successful application of effort in thinking and action results in his discovery that the process of exerting effort is essential to enjoyment, even if in the beginning it feels like drudgery. This discovery leads him to realize that exerting effort is the key to his ability to achieve his values. And then, since he recognizes that effort is what achieves his values, he connects pleasure with exerting the necessary effort itself. Later, since the effort is usually expended in learning, he becomes able to connect pleasure with learning. Finally, expending the effort to acquire knowledge in general brings him a sense of enjoyment because he experiences knowledge as the key to achieving values. And his expenditure of effort is punctuated by jolts of happiness as his efforts bring him successes in learning new things. Thus effort, learning, and knowledge become values to the happy person—values that consistently provide him with joy in his everyday life.

This is my favorite passage so far. I added the italics.

if you know a person who claims to have a good, rational philosophy, but is unhappy, the likelihood is that his actions are not consistent with that philosophy.

No, the likelihood is that he's mistaken about having a good, rational philosophy. That's very rare. It's also rare for one's actions to be consistent with his stated philosophy (good or not), but it's a big mistake to simply accept claims that anyone (let alone an unhappy person) has a good, rational philosophy.

Update:

Obviously, the more severe cases of sexual self-doubt require the specialized knowledge of a therapist.

Another authoritarian comment which tells people they're incapable of solving their own problems and require experts to tell them what to think and do. And we're told this is obvious!

Update 2:

I finished the book. Parts are pretty good but it's also dangerous. Beware psychology! Even especially good pscyhology like this still contains major dangers.

You take an interest in learning something, X. Perhaps someone recommends it to you. What do you do next? Jump right in?

The first step is making a plan for how to learn X. It may be pretty rough, especially in later stages (for a complex X, you won’t understand how to learn part 5 until after learning part 3). But you need some kind of outline or overview of a plan that goes all the way to the end. You need a concept of how success is possible or you don’t even know which direction or immediate actions could lead to success.

The second step is evaluating the plan: Can you do it successfully? What resources does it require? What prior knowledge does the plan build on, and do you already have it or not?

Step 3 is commonly to expand the plan: you add some steps at the beginning to learn some other things first (prerequisites). These are plans themselves and you need to outline how they will work, evaluate if you’re prepared to do them, check what resources they require, and possibly add more plans before them to learn even earlier knowledge.

In this way, you can be like “I want to learn Atlas Shrugged” (AS) and end up with a big plan, in tree shape, with 500 parts. You don’t have the skills or background knowledge to learn AS right now, so the plan involves learning 8 things first. And for each of those 8 things, you are missing 3 things you need to learn first. And for some of those 3, you’re missing 1-4 things that come before it. And for some of those, you’re missing some prerequisite. Some of the chains could be a dozen or more things long from AS to the earliest knowledge you don’t have yet.

There isn’t one single canonical organization of which knowledge comes early and late, what order it goes in, etc. You can develop a plan and it’s not the only plan possible. What is early in your plan might be late in someone else’s, or vice versa, and both plans could still work. However, plans can’t be random. It’s not subjective or arbitrary. There are facts about what does and doesn’t work, and there are themes where some things (e.g. learning addition) are early or late in most good plans.

Sometimes it helps to start working on something a little to discover what prerequisites you’re missing. E.g. you might try reading a dozen pages of AS to find out that: you don’t understand it clearly enough, you don’t know how to discuss it well enough, you don’t know how to take notes as you go along well enough, you don’t know how to stop and think about a passage and figure out what it means very well, you don’t know how to follow logical arguments, and it’s going to take a lot of time and mental focus/energy to read. You would then recognize you need to get more resources to allocate to the project (more time and mental focus/energy) and you need to create and succeed at plans to improve at each of the skills you’re not great at which came up when you tried reading a bit of the book (reading skill, discussion skill, etc). Just one of those prerequisites is to be better at understanding logical arguments, and that itself needs its own plan which will need its own resources and prerequisites, which will need their own plans, and so on. If you are a young child you’ll end up with perhaps 50 things, arranged in a tree, for your plan to learn logic, its prerequisite plans, their prerequisite plans, and so on, in 8 layers. And it’s the same if you’re an adult who doesn’t know a lot about this stuff, which is typically because our parenting and schooling is in major ways sabotage rather than helpful.

So if someone suggests you should read AS or learn logic, that does not mean you should just immediately do it. You need to make a plan and check if the plan will work for you today. If you cannot do your plan you need a new plan or to work on some prior stuff to prepare for doing the plan.

Being like, “Well he said to read this book or learn that topic, so I was trying to do it” is pretty thoughtless if you’re not even close to being able to do it. It means you didn’t actually make a plan for how to succeed that you evaluated and thought would work with your current skills/resources/knowledge. And if you don’t know how to make plans or evaluate if they will work, that is itself a prerequisite for any complex learning project. You need to learn that before you learn anything that isn’t really basic. You can learn really basic stuff (which can be succeeded at like it’s a one-part plan, basically) and then you can use what you learned to help build up towards learning how to make two part plans, then three part plans, and so on. You can get better at gradually more complex planning and plan evaluation as you learn more stuff. You can build up planning related skills in parallel with building up knowledge of other stuff.

If you look at AS and go “I don’t even know how to plan that” then your plan should be “get better at planning, revisit AS later” and then you can make a plan for how to get better at planning. You can still look at that as a plan for how to read AS, since it involves AS at the end. In this way, you can start anywhere, including with AS, no matter how much of a beginner you are. However, if you’re bad at tracking plan hierarchies then you can simplify by just forgetting about AS and starting with something more basic.