Not believing theories which don’t make new testable predictions just because they retrodict lots of things in a way that the theories proponents claim is more natural, but that you don’t understand, because that seems generally suspicious
My Eliezer-model doesn’t categorically object to this. See, e.g., Fake Causality:
[Phlogiston] feels like an explanation. It’s represented using the same cognitive data format. But the human mind does not automatically detect when a cause has an unconstraining arrow to its effect. Worse, thanks to hindsight bias, it may feel like the cause constrains the effect, when it was merely fitted to the effect.
[...] Thanks to hindsight bias, it’s also not enough to check how well your theory “predicts” facts you already know. You’ve got to predict for tomorrow, not yesterday.
Nineteenth century evolutionism made no quantitative predictions. It was not readily subject to falsification. It was largely an explanation of what had already been seen. It lacked an underlying mechanism, as no one then knew about DNA. It even contradicted the nineteenth century laws of physics. Yet natural selection was such an amazingly good post facto explanation that people flocked to it, and they turned out to be right. Science, as a human endeavor, requires advance prediction. Probability theory, as math, does not distinguish between post facto and advance prediction, because probability theory assumes that probability distributions are fixed properties of a hypothesis.
The rule about advance prediction is a rule of the social process of science—a moral custom and not a theorem. The moral custom exists to prevent human beings from making human mistakes that are hard to even describe in the language of probability theory, like tinkering after the fact with what you claim your hypothesis predicts. People concluded that nineteenth century evolutionism was an excellent explanation, even if it was post facto. That reasoning was correct as probability theory, which is why it worked despite all scientific sins. Probability theory is math. The social process of science is a set of legal conventions to keep people from cheating on the math.
Yet it is also true that, compared to a modern-day evolutionary theorist, evolutionary theorists of the late nineteenth and early twentieth century often went sadly astray. Darwin, who was bright enough to invent the theory, got an amazing amount right. But Darwin’s successors, who were only bright enough to accept the theory, misunderstood evolution frequently and seriously. The usual process of science was then required to correct their mistakes.
My Eliezer-model does object to things like ‘since I (from my position as someone who doesn’t understand the model) find the retrodictions and obvious-seeming predictions suspicious, you should share my worry and have relatively low confidence in the model’s applicability’. Or ‘since the case for this model’s applicability isn’t iron-clad, you should sprinkle in a lot more expressions of verbal doubt’. My Eliezer-model views these as isolated demands for rigor, or as isolated demands for social meekness.
Part of his general anti-modesty and pro-Thielian-secrets view is that it’s very possible for other people to know things that justifiably make them much more confident than you are. So if you can’t pass the other person’s ITT / you don’t understand how they’re arriving at their conclusion (and you have no principled reason to think they can’t have a good model here), then you should be a lot more wary of inferring from their confidence that they’re biased.
Not believing theories which don’t make new testable predictions just because they retrodict lots of things in the world naturally (in a way you sort of get intuitively), because you don’t trust your own assessments of naturalness that much in the absence of discriminating evidence
My Eliezer-model thinks it’s possible to be so bad at scientific reasoning that you need to be hit over the head with lots of advance predictive successes in order to justifiably trust a model. But my Eliezer-model thinks people like Richard are way better than that, and are (for modesty-ish reasons) overly distrusting their ability to do inside-view reasoning, and (as a consequence) aren’t building up their inside-view-reasoning skills nearly as much as they could. (At least in domains like AGI, where you stand to look a lot sillier to others if you go around expressing confident inside-view models that others don’t share.)
Not believing theories which don’t make new testable predictions just because they retrodict lots of things in the world naturally (in a way you sort of get intuitively), because most powerful theories which cause conceptual revolutions also make new testable predictions, so it’s a bad sign if the newly proposed theory doesn’t.
My Eliezer-model thinks this is correct as stated, but thinks this is a claim that applies to things like Newtonian gravity and not to things like probability theory. (He’s also suspicious that modest-epistemology pressures have something to do with this being non-obvious — e.g., because modesty discourages you from trusting your own internal understanding of things like probability theory, and instead encourages you to look at external public signs of probability theory’s impressiveness, of a sort that could be egalitarianly accepted even by people who don’t understand probability theory.)
My Eliezer-model doesn’t categorically object to this. See, e.g., Fake Causality:
And A Technical Explanation of Technical Explanation:
My Eliezer-model does object to things like ‘since I (from my position as someone who doesn’t understand the model) find the retrodictions and obvious-seeming predictions suspicious, you should share my worry and have relatively low confidence in the model’s applicability’. Or ‘since the case for this model’s applicability isn’t iron-clad, you should sprinkle in a lot more expressions of verbal doubt’. My Eliezer-model views these as isolated demands for rigor, or as isolated demands for social meekness.
Part of his general anti-modesty and pro-Thielian-secrets view is that it’s very possible for other people to know things that justifiably make them much more confident than you are. So if you can’t pass the other person’s ITT / you don’t understand how they’re arriving at their conclusion (and you have no principled reason to think they can’t have a good model here), then you should be a lot more wary of inferring from their confidence that they’re biased.
My Eliezer-model thinks it’s possible to be so bad at scientific reasoning that you need to be hit over the head with lots of advance predictive successes in order to justifiably trust a model. But my Eliezer-model thinks people like Richard are way better than that, and are (for modesty-ish reasons) overly distrusting their ability to do inside-view reasoning, and (as a consequence) aren’t building up their inside-view-reasoning skills nearly as much as they could. (At least in domains like AGI, where you stand to look a lot sillier to others if you go around expressing confident inside-view models that others don’t share.)
My Eliezer-model thinks this is correct as stated, but thinks this is a claim that applies to things like Newtonian gravity and not to things like probability theory. (He’s also suspicious that modest-epistemology pressures have something to do with this being non-obvious — e.g., because modesty discourages you from trusting your own internal understanding of things like probability theory, and instead encourages you to look at external public signs of probability theory’s impressiveness, of a sort that could be egalitarianly accepted even by people who don’t understand probability theory.)