## Main Blog Page

All recent posts are listed here in reverse chronological order. For a more focused view you can use the "Blog Topics" listing on the right - and the little icons on the right of the topic names toggle display of subtopics (if any).

## What's in a Gift Horse?

May 17th, 2014

Two quite distinct sources in my news and info feed coincidentally raised the issue of looking askance at philanthropy at the same time this week.

On May 11 Nassif Ghoussoub's 'Piece of Mind' on the dark side of philanthropy addresses the issue of possible undue influence by donors on research directions in the higher academic world, and one day later Benjamin Soskis at 'The Atlantic' writes about the importance of criticizing philanthropy in the context of K-12 education "reform".

## Nobel Prize-winning chemist Dorothy Hodgkin honoured - Telegraph

May 12th, 2014

It's nice to see Google continuing to honour female figures in science.

Nobel Prize-winning chemist Dorothy Hodgkin is the latest such, and it is no adverse reflection on Dr Hodgkins that her status as the only female British Nobel Prize winner might have been taken a couple of years earlier by another British female crystallographer, Rosalind Franklin, but for the rampant and unrepentant vivism of the Nobel committee and the unfortunate early death of Dr Franklin (who would have surely taken the place of Maurice Wilkins in 1962 had she not died at the young age of 38 - just 4 years before the DNA structure was acknowledged).

## Critical Economics Goes Viral

May 1st, 2014

There's been plenty of critical analysis of modern capitalism especially since after the latest crash so the I am curious to see why Thomas Piketty's version is getting so much attention.

## Does Net Neutrality need Usage Based Billing?

April 30th, 2014

It may not be surprising that many of those shocked by recent news reports of a threat to 'Net Neutrality' are the same ones who object most strongly to 'Usage Based Billing', but it is nonetheless a bit odd.

After all, if people paid for internet service on the basis of how much of it they used then they would be in a much stronger position to object if the services they want (as opposed to those their ISP wants to sell) were provided at a reduced speed.
I have said before that I wouldn't mind UBB if it was done on a pay-as-you-go basis rather than imposed via effective entrapment by billing after the fact for use that the consumer is not in a good position to effectively monitor, and that was largely because what I want is mostly niche products - not in great quantity but with high unthrottled data rates for what I do want.

But in the long run there may be light at the end of the tunnel - opening out into a world of universal free unlimited bandwidth. How can this be? Well right now the infrastructure of our connectivity is by fixed cables, phone wires and optical fibres, but once there are enough wireless-capable smart and fast devices distributed around us then perhaps a peer-to-peer wireless network might be able to compete effectively with the current service providers - at least for those needs where the latency introduced by multiple short hops might be sufficiently offset by lots of distributed local caching (as in bitTorrent?). Of course, live phone calls and videoconferencing (and interactive gaming?) might never be freed from the need for an industrial-strength provider to handle the long hops. Interestingly it seems to be exactly the mass media products that ISPs now want to give preferential treatment which would be most effectively dealt with via the P2P alternative, so let's hope that someone like Netflix is able to keep that option open.

## Are Climate Claims for Burning Renewable Trees a Smokescreen?

April 30th, 2014

This article (series) in The Tyee brings up, and actually slightly confounds, two important questions.

One is the issue of carbon "credits" in advance of the sequestration that they are purported to buy. This points up what to me has always been the second and fatal flaw in the whole carbon credit business which is the fact that it virtually begs for abuse. (The first but perhaps not quite fatal flaw being the idea of giving away free initial emission permits to current heavy industrial emitters)

The other question is about long term sustainability independent of the economic pricing and incentives issue, namely just is it possible to generate combustible biomass at the same rate it is consumed? Or is this just the beginning of a process of burning up every scrap of tissue on the planet just as the pre-coal use of wood as a fuel led to the destruction of forests all over the world and in some places like Easter Island has probably already been a cause of civilizational collapse.

## Militant Ideology

April 25th, 2014

Ahmed Humayun at 3quarksdaily writes of The Shadow of Militant Ideology over Islam. He thinks that "it is clear that the greatest danger of militant ideology is posed to Muslims living in Muslim majority societies", but although that may well be true of specifically Muslim kinds of militancy I think it is a mistake to see the militant tendency as a specifically Muslim problem. The present situation in the Ukraine is surely evidence otherwise, and the danger it poses is global.

P.S. I was drawn into commenting at 3QD by Humayun's use of the term "muslim lands" which commenter 'joe mooney' correctly objected to as an "unfortunate term which speaks to a narrow tribal, mindset that is exclusive". The problem with "lands" is that it is so often used to imply exclusive ownership by an ethnicity or religion, often in the sense of something which must be held on to permanently at all costs, and so itself becomes one of the strongest emotional components of a militant ideology.

## Karl Polanyi Explains It All

April 17th, 2014

Interesting observation from someone who wrote in 1944

Contrary to libertarian economists from Adam Smith to Hayek, Polanyi argued, there was nothing “natural” about the free market. Primitive economies were built on social obligations. Modern commercial society depended on “deliberate State action” by and for elites. “Laissez-faire” he writes, savoring the oxymoron, “was planned.”

## Don't Call Me Mama

April 17th, 2014

Radia Perlman is another woman with a major place in the history of computing - whose spanning tree algorithm greatly facilitated the creation of the internet. This interview with Rebecca J. Rosen in 'The Atlantic' includes a number of interesting points, but what strikes home the most for me is at the end where she talks about the questions of luck and priority.

April 17th, 2014

Why? ...more »

## ThinkProgress Supports the Brandeis LIE

April 12th, 2014

Progressive media are generally approving and maybe even right that it's not a question of censorship. But Ophelia Benson is right about the offensive and dishonest wording of the Brandeis announcement.

Ayaan Hirsi Ali's courage in the face of unspeakable abuse and her resolution to protect others from the same thing may be marred by identifying the source of the abuse both too broadly (all of Islam) and too narrowly (not including similar tendencies in other religions). And she may well be wrong in other ways as well. But there isn't an educated person on this planet who doesn't know damned well that she reviles Islam and seeks its transformation by "defeat".

I don't know if I would ever offer her an honorary degree, but I hope that if I did I would never make the egregious claim that I hadn't known her opinions when I made the offer.

## On Keeping One's Head Down

April 5th, 2014

While the predictable reaction to Brendan Eich's appointment as CEO at Mozilla does make one wonder why they made it, it also raises the question of whether either that reaction or the response was appropriate.

One could argue that publicly taking any potentially unpopular political position should be considered as disqualification from any future CEOship of an enterprise that depends on a broad base of customers and contributors, but that would both limit the available talent pool and unfairly restrict the political lives of potential candidates.

Those who take pride in a "progressive victory" here should consider how they would react if the shoe was on the other foot.

## Return of the Excluded

March 18th, 2014

Middle that is.

Why should there be only two choices? asks philosopher Barry C Smith in an article/interview at the Institute of Art and Ideas, and I agree that the binary nature of logic may be as much a reflection of how our minds work than an absolute aspect of reality. But his examples are odd.

There are certainly mathematical propositions that are neither provably true nor provably false (from standard axioms by first order logic), but just being unproved (like his Goldbach Conjecture example) does not guarantee being one of those. Also on the other side he identifies acid vs alkaline, and being Carbon or not, as true binary situations in the real world. But pH varies continuously from one extreme to the other and some large molecules may behave as acid in some configurations or contexts and alkaline in others, and it seems quite conceivable (in principle) that in a suitable (but possibly impracticable) intersection of electron and neutrino beams a C14 nucleus might undergo a series of stimulated beta emissions and absorptions with oscillations fast enough that due to quantum uncertainty one could not say whether at any one instant it was either Carbon or Nitrogen. Indeed it is likely that the identity of any particle, no matter how stable cannot really be said to be absolutely this or that if we take account of all possible real and virtual quantum phenomena.

The limits of reason are also explored at AIA in a video (which might be interesting but tl;dw), and Michael Potter discusses the origins and limits of modern logic, including both the "linguistic turn" which seems to be about the attempt to define a perfectly rigorous formal language and the philosophy of ordinary language that is sometimes called "linguistic analysis" (which strikes me as pretty much the opposite so it's no wonder simpletons outside the field get confused - perhaps that's why they do it!).

But when it comes to the "origins" bit he describes Frege's "polyadic quantification logic" as "enormously more powerful than anything ...since Aristotle" - which I would say undervalues Boole (and others of his ilk).

Interestingly Boole's wife helped in his work and considered it to have been influenced (via her uncle George Everest) by ideas about logic from Hindu philosophy. She also wrote this and was an early proponent of both cooperative learning and what illiterate educators now call "manipulatives" (even though what they really are is manipulable).

## Why Study Philosophy? - A Not Stupid Answer

March 18th, 2014

Hangers-on at the edge of academic philosophy often challenge the lack of respect for their purported discipline in a way that undermines both the respect they want to encourage and the employment prospects that they presumably hope to enhance. Here however is something much better(though I suppose some metaphysicists might not be so keen on it).

Metaphysics is an illusion that besets philosophers and philosophically-minded scientists from generation to generation, which it is the task of good philosophy to dispel. But although periodic fumigation is recurrently necessary for intellectual health, what else is there for philosophy to do? What can it achieve? In the sense in which the sciences have a subject matter, it seems, philosophy has none. In the sense in which the sciences construct theories that are confirmed or infirmed by experiment or observation, there are obviously no theories in philosophy. In the sense in which the sciences make discoveries about the world around us, philosophy clearly does not. So what is its task?

We must challenge the thought that philosophy aims to contribute to human knowledge of the world. Its task is to resolve philosophical problems. The characteristic feature of philosophical problems is their non-empirical, a priori character: no scientific experiment can settle the question of whether the mind is the brain, what the meaning of a word is, whether human beings are responsible for their deeds (i.e. have free will), whether trees falling on uninhabited desert islands make any noise, what makes necessary truths necessary. All these, and many hundreds more, are conceptual questions. They are not questions about concepts (philosophy is not a science of concepts). But they are questions that are to be answered, resolved or dissolved by careful scrutiny of the concepts involved.

Here "scrutiny of the concepts" is intended a bit more strongly than just "clarification of the language" but does not stray into the territory of claiming to establish what concepts really do mean as if that were something more than just what we are meaning when we think of them.

But I do have some quibbles.

For one thing I would have preferred to see some mention of the value of just addressing questions without necessarily expecting to ever fully "resolve" them (either by answer or dissolution).

And concerning the philosophy of science he says

At a more specialised level, philosophy is a technique for examining the results of specific sciences for their conceptual coherence, and for examining the explanatory methods of the different sciences – natural, social and human. The sciences are no more immune to conceptual confusion than is any other branch of human thought. Scientists themselves are for the most part ill-equipped to deal with conceptual confusions.

Though I might balk at the "any" in the second to last sentence (since there are some branches of "human thought" which are so conceptually confused as to be embarrassing to anyone associated with them), my only real concern is with the last, where "for the most part" is, I suspect, an extrapolation from a very biased exposure to actual scientists (in particular dominated by those who are keen on talking to people outside their own discipline). It is not so much the apparent insult to scientists that concerns me though, but rather the presumption by omission that philosophers are better-equipped.

Indeed, the claimed uniqueness of philosophy occurs more explicitly elsewhere as well.

At a very general level, it is a unique technique for tackling conceptual questions that occur to most thinking people

Actually it includes a collection of techniques and strategies that can be called "unique" only if you define philosophy to comprise all thought about "conceptual" questions regardless of whether it has occurred in the mind of someone publicly identified as a "philosopher". Which is fine, but perhaps changes the interpretation of "study Philosophy" from what was intended.

Hacker's last three paragraphs are great and point to the real practical utility of training in the subject - which is more to provide facilitators who may help us understand one another than to send arbitrators to tell us who is right.

But in the end, isn't the best reason for doing anything just "because we enjoy it"?

## Is My Harris Prize Slipping Away?

March 8th, 2014

Oh dear!
Both the number of people who share my view (and arguably express it better than me), and my inability to quickly convince everyone else, in the long discussion thread on this post at Ophelia Benson's blog makes me fear that Russell Blackford too might miss the uniquely devastating brilliance of my demolition of Sam Harris' thesis (for which the most successful argument as judged by Blackford will earn $2000 - and$20000 more if Harris himself concedes the point)
...more »

## The Solution To Climate Change?

March 2nd, 2014

ThinkProgress asking Is The Solution To Climate Change In Vancouver? is for me a sad reminder of how the political party that I supported totally misused my contributions. Thanks a bunch BillT and CarolJ

## Lost and Found

February 23rd, 2014

In a post On Returning the Lost | Talking Philosophy, philosopher Mike LaBossiere raises the question as to whether his habit of returning found wallets without removing the money is abnormal.

I should hope not! but in fact one commenter confessed to the opposite practice (which I'm afraid drew me in to a rather heated exchange - prompted in particular by his self-serving presumption about the relative wealth of the wallet's owner).

In any case, the question of actual statistics is interesting, and another commenter referred to experiments in which wallets have been deliberately "lost", so I thought it might be worth reporting on another such experiment study.

We only have about half a dozen sample points so far, but my wife seems intent on running a long term observational study of this matter and in Vancouver BC has had 100% return of the wallet, 50% with cash included and 50% cash removed (including one case where the wallet returned for reward had been in a dropped bike pannier with other items which were never recovered).

Although the financial benefit of getting the money back is usually quite small (at least in relation to other matters) the sense of faith in one's fellow humans that results from such an event is quite wonderful - and I am pretty sure that benefits of that sort continue to multiply.

## Robert Reich Nails It

February 20th, 2014

In a post about the recent WhatsApp sale, Robert Reich points out what was obvious to everyone when I was a teenager (more than half a century ago!) - namely that the needs of billions can be provided for by hundreds and so that if it weren't for the massive arrogation of communal goods by a greedy few we would all have been living lives of relative comfort and minimal required work well before the end of the last millennium.

## Reflections of a Catholic Scientist

February 9th, 2014

Robert Kurland who self-describes as a "Retired, cranky, old physicist.Convert to Catholicism in 1995."responded to a comment I made on an earlier post about his path to religion.

My comment on his latest post was as follows:

Thanks Bob for responding -and for helping me in my (still ongoing) effort to gain a better understanding of the nature of your belief. I hope you don't mind my repeating some of what I said already in our email correspondence (partly to explain the context, and partly to gain further clarification from you).

One thing I mentioned in our email exchange was that my own understanding of the word "counterfactual" is that it refers to a hypothesis that we know is false (eg that Mount Baker had a massive eruption in 2012) rather than one which we may think unlikely but about which we do not yet have any confirmed facts (eg a story based on the hypothesis that the now very mildly active Mount Baker will have a massive eruption in 2024 - which I would only consider counterfactual if it were the case right now that Baker had been stone cold dormant for long enough for geologists to be almost certain that such an eruption in 2024 is not possible). The only reason I repeat this quibble is because if we are using words the same way, then your use of "counterfactual" tells me something about the strength of your belief - ie that you are essentially certain that no evidence against the resurrection could ever be found which would be able to alter the strength of your belief. Indeed this is one way that I could interpret your conclusion that "I take Alan's proposition as a counterfactual--conceivable in an alternative (hypothetical) universe, but not possible in ours" - except for the doubt remaining in my mind as to whether it is my hypothetical *premises* which could never be conceivable to you in our universe or just your proposed *conclusion* (which I never actually claimed to follow from the premises - though I certainly meant to imply that they would increase its credibility).

This brings me to a second comment re this post - just that I would like to emphasize again that I wasn't proposing the hypothetical future evidence as necessarily proving the "Conclusion: Jesus was not resurrected." but rather just that it if such evidence did transpire then it might serve to weaken the strength of your evidence-based conviction that he was.

I certainly appreciate the sentiment of your final paragraph, and in fact I have often thought that we should draw a distinction between belief and faith. Is it possible to have faith in the resurrection of Jesus as a redeeming concept with which humanity has been blessed, rather than as an actual historical event which we believe really happened? If so, then it may also be possible to retain that faith while believing that the actual physical event did not ever really happen. If so (and if it were widely advertised to be so) then there would be at least two positive consequences - more people could share in the blessings of faith, and fewer people would feel the need to feel that the use of reason would pose a threat to their receipt of those blessings.

## The Meaning of Good and Evil

January 26th, 2014

AGW denier and generally right wing oriented contrarian Matt Briggs thinks atheists have a "problem" with evil[1], but I agree with commenter lucia’s first sentence:

Matt, Your very first claim is nonesense: "Evil is a problem for atheists because, for them, it does not exist absolutely”

Lucia bases this response on the claim to be an atheist who does have a definition of absolute evil, but my reasons are different from (in fact in a sense opposite to) lucia’s.

I don’t know if I qualify as an atheist, but for me good and evil do not exist absolutely – and for me that is not a problem.

So far as I have ever been able to tell, “good” and “evil” are just words used by people to label certain behaviours that they feel compelled to encourage or (resp.) discourage (usually on the basis of effects of such behaviours on the perceived welfare of the family, tribe, or super-tribe, rather than on the immediate well-being of the individual); and they tend to have the desired effect by virtue of being connected to approval and shaming since infancy in a brain which evolved over many generations to manage the behaviour of a social animal so as to be successful in its context by responding to approval and shaming signals from its peers.

Certainly Briggs' demand for a definition was odd since the obligation to define a word must surely fall on the one who uses it. But on further reflection I am tempted to actually use and define the word "evil" as something distinct from merely "bad". Because, for all the risk of harm he brings to the world with his denialism, I would be inclined to say Briggs, though maybe "bad", is not "evil" . And the reason I deny him that label is because I don't suspect any real wish to hurt others in his vainly posturing behaviour of picking holes on the arguments of AGW advocates and left-liberal politicos rather than seriously considering the overall picture.  So I suppose that it is malicious intent - or any other kind of deliberate overriding of the dictates of conscience - that underlies my own conception of evil (something like what the religious might describe as knowingly making a pact with the devil).

So it seems that for me the distinction between "bad" and "evil" is a matter of intent. But, as usual with words, there is a shading of meaning. We might consider a person who cannibalizes children to be evil even if he was a psychopath without conscience (though perhaps less so if we knew he was delusional). I think though that the reason for this is more out of inability to imagine the truly psychopathic state than out of really extending the definition. (After all we probably wouldn't use the word evil if the psychopath were replaced by a baby-eating lion).

So perhaps I do have an absolute definition of "evil" as deliberate action contrary to the dictates of conscience - even though it is one I cannot ever truly test with regard to another person because I don't have access to their internal mental processes. Despite that untestability, the evilness of any particular act is either true or false independent of the observer (though not the actor). But then being evil is not a property of the act itself but rather of its relation to the conscience (or perhaps to a religious the "soul") of the actor. So even though the definition of evil is absolute, the evilness of a particular action is relative.

Of course, if I am going to suggest that Briggs, though probably not evil, is maybe "bad" then I guess I do need to say what I would mean by that as well.

Even though I do use those words I do not have an absolute definition of “good” and “bad”, but as I said before, for me that is still not a problem.

When I say some action is “bad” or “wrong” I am merely expressing my own feelings and I do not believe that anyone else’s such assertions have any more absolute (ie observer-independent) content than my own.

This does not mean that discussions of ethics (and aesthetics) are pointless, but logical argument may play only a small part in them. How we feel about things influences our behaviour and my own sense of ethics does not rule out trying to persuade others to change their ethical and aesthetic positions. Since the object of such arguments is more to change feelings than opinions I have no objection to the use of appeal to emotions in such arguments. (The only problem is that if it’s so blatant that the manipulative intent becomes clear then it might not be effective.)

Note:[1]  Really this wouldn’t have been be a bad post if Briggs could only suppress his tendency to throw in egregious straw men at every opportunity. It’s especially discouraging when he raises a topic about which there might be some interesting things to say which get smothered and lost in the overwhelming mass of “cleverly” inserted straw.

## Planet Hillary! How @AremDuplessis Fucked It Up

January 23rd, 2014

The original was so much better than what he forced onto the NYT Magazine's Crazy Cover.