You can’t create moral ideas in the first place, or judge which are good (without, again, assuming a moral standard that you can’t evaluate).
You’ve repeatedly claimed that the Popperian approach can somehow address moral issues. Despite requests you’ve shown no details of that claim other than to say that you do the same thing you would do but with moral claims. So let’s work through a specific moral issue. Can you take an example of a real moral issue that has been controversial historically (like say slavery or free speech) and show how the Popperian would approach? An concrete worked out example would be very helpful.
And it creates moral knowledge by conjecture and refutation, same as any other knowledge. If you understand how Popper approaches any kind of knowledge (which I have written about a bunch here), then you know how he approaches moral knowledge too.
And it creates moral knowledge by conjecture and refutation, same as any other knowledge. If you understand how Popper approaches any kind of knowledge (which I have written about a bunch here), then you know how he approaches moral knowledge too.
Consider that you are replying to a statement I just said that all you’ve done is say that it would use the same methodologies. Given that, does this reply seem sufficient? Do I need to repeat my request for a worked example (which is not included in your link)?
Yes, given moral assertions you can then analyze them. Well, sort of. You guys rely on empirical evidence. Most moral arguments don’t.
First of all, you shouldn’t lump me in with the Yudkowskyist Bayesians. Compared to them and to you I am in a distinct third party on epistemology.
Bayes’ theorem is an abstraction. If you don’t have a reasonable way to transform your problem to a form valid within that abstraction then of course you shouldn’t use it. Also, if you have a problem that is solved more efficiently using another abstraction, then use that other abstraction.
This doesn’t mean that Bayes’ theorem is useless, it just means there are domains of reasonable usage. The same will be true for your Popperian decision making.
You can’t create moral ideas in the first place, or judge which are good (without, again, assuming a moral standard that you can’t evaluate).
These are just computable processes; if Bayesianism is in some sense Turing complete then it can be used to do all of this; it just might be very inefficient when compared to other approaches.
Aspects of coming up with moral ideas and judging which ones are good would probably be accomplished well with Bayesian methods. Other aspects should probably be accomplished using other methods.
First of all, you shouldn’t lump me in with the Yudkowskyist Bayesians. Compared to them and to you I am in a distinct third party on epistemology.
Sorry. I have no idea who is who. Don’t mind me.
This doesn’t mean that Bayes’ theorem is useless, it just means there are domains of reasonable usage. The same will be true for your Popperian decision making.
The Popperian method is universal.
if Bayesianism is in some sense Turing complete then it can be used to do all of this
Well, umm, yes but that’s no help. my iMac is definitely Turing complete. It could run an AI. It could do whatever. But we don’t know how to make it do that stuff. Epistemology should help us.
Aspects of coming up with moral ideas and judging which ones are good would probably be accomplished well with Bayesian methods.
No problem, I’m just pointing out that there are other perspectives out here.
The Popperian method is universal.
Sure, in the sense it is Turing complete; but that doesn’t make it the most efficient approach for all cases. For example I’m not going to use it to decide the answer to the statement “2 + 3”, it is much more efficient for me to use the arithmetic abstraction.
But we don’t know how to make it do that stuff. Epistemology should help us.
Agreed, it is one of the reasons that I am actively working on epistemology.
Aspects of coming up with moral ideas and judging which ones are good would probably be accomplished well with Bayesian methods.
Example or details?
The naive Bayes classifier can be an effective way to classify discrete input into independent classes. Certainly for some cases it could be used to classify something as “good” or “bad” based on example input.
Bayesian networks can capture the meaning within interdependent sets. For example the meaning of words forms a complex network; if the meaning of a single word shifts it will probably result in changes to the meanings of related words; and in a similar way ideas on morality form connected interdependent structures.
Within a culture a particular moral position may be dependent on other moral positions, or even other aspects of the culture. For example a combination of religious beliefs and inheritance traditions might result in a belief that a husband is justified in killing an unfaithful wife. A Bayesian network trained on information across cultures might be able to identify these kinds of relationships. With this you could start to answer questions like “Why is X moral in the UK but not in Saudi Arabia?”
No, in the sense that it directly applies to all types of knowledge (which any epistemology applies to—which i think is all of them, but that doesn’t matter to universality).
Not in the sense that it’s Turing complete so you could, by a roundabout way and using whatever methods, do anything.
I think the basic way we differ is you have despaired of philosophy getting anywhere, and you’re trying to get rigor from math. But Popper saved philosophy. (And most people didn’t notice.) Example:
With this you could start to answer questions like “Why is X moral in the UK but not in Saudi Arabia?”
You have very limited ambitious. You’re trying to focus on small questions b/c you think bigger ones like: what is moral objectively? are too hard and, since you math won’t answer them, it’s hopeless.
No, in the sense that it directly applies to all types of knowledge (which any epistemology applies to—which i think is all of them, but that doesn’t matter to universality).
Perhaps I don’t understand some nuance of what you mean here. If you can explain it or link to something that explains this in detail I will read it.
But to respond to what I think you mean… If you have a method that can be applied to all types of knowledge, that implies that it is Turing complete; it is therefore equivalent in capability to other Turing complete systems; that also means it is susceptible to the infinite regresses you dislike in “justificationist epistemologies”… i.e. the halting problem.
Also, just because it can be applied to all types of knowledge does not mean it is the best choice for all types of knowledge, or for all types of operations on that knowledge.
I think the basic way we differ is you have despaired of philosophy getting anywhere, and you’re trying to get rigor from math. But Popper saved philosophy. (And most people didn’t notice.) Example:
I would not describe my perspective that way; you may have forgotten that I am a third party in this argument. I think that there is a lot of historical junk in philosophy and that it is continuing to produce a lot junk—Popper didn’t fix this and neither will Bayesianism, it is more of a people problem—but philosophy has also produced and is producing a lot of interesting and good ideas.
I think one way we differ is that you see a distinct difference between math and philosophy and I see a wide gradient of abstractions for manipulating information. Another is that you think that there is something special about Popper’s approach that allows it to rise above all other approaches in all cases, and I think that there are many approaches and that it is best to choose the approach based on the context.
With this you could start to answer questions like “Why is X moral in the UK but not in Saudi Arabia?”
You have very limited ambitious. You’re trying to focus on small questions b/c you think bigger ones like: what is moral objectively? are too hard and, since you math won’t answer them, it’s hopeless.
This was a response to your request for an example; you read too much into it to assume it implies anything about my ambitions.
A question like “what is moral objectively?” is easy. Nothing is “moral objectively”. Meaning is created within contexts of assessment; if you want to know if something is “moral” you must consider that question with a context that will perform the classification. Not all contexts will produce the same result and not all contexts will even support a meaning for the concept of “moral”.
But to respond to what I think you mean… If you have a method that can be applied to all types of knowledge, that implies that it is Turing complete; it is therefore equivalent in capability to other Turing complete systems;
Minor nitpick at least capable of modeling any Turing machine, not Turing complete. For example, something that had access to some form of halting oracle would be able to do more than a Turing machine.
Yes, given moral assertions you can then analyze them. Well, sort of. You guys rely on empirical evidence. Most moral arguments don’t.
First of all, you shouldn’t lump me in with the Yudkowskyist Bayesians. Compared to them and to you I am in a distinct third party on epistemology.
Bayes’ theorem is an abstraction. If you don’t have a reasonable way to transform your problem to a form valid within that abstraction then of course you shouldn’t use it. Also, if you have a problem that is solved more efficiently using another abstraction, then use that other abstraction.
This doesn’t mean that Bayes’ theorem is useless, it just means there are domains of reasonable usage. The same will be true for your Popperian decision making.
You can’t create moral ideas in the first place, or judge which are good (without, again, assuming a moral standard that you can’t evaluate).
These are just computable processes; if Bayesianism is in some sense Turing complete then it can be used to do all of this; it just might be very inefficient when compared to other approaches.
Aspects of coming up with moral ideas and judging which ones are good would probably be accomplished well with Bayesian methods. Other aspects should probably be accomplished using other methods.
Yes, given moral assertions you can then analyze them. Well, sort of. You guys rely on empirical evidence. Most moral arguments don’t.
You can’t create moral ideas in the first place, or judge which are good (without, again, assuming a moral standard that you can’t evaluate).
You’ve repeatedly claimed that the Popperian approach can somehow address moral issues. Despite requests you’ve shown no details of that claim other than to say that you do the same thing you would do but with moral claims. So let’s work through a specific moral issue. Can you take an example of a real moral issue that has been controversial historically (like say slavery or free speech) and show how the Popperian would approach? An concrete worked out example would be very helpful.
http://lesswrong.com/lw/552/reply_to_benelliott_about_popper_issues/3uv7
And it creates moral knowledge by conjecture and refutation, same as any other knowledge. If you understand how Popper approaches any kind of knowledge (which I have written about a bunch here), then you know how he approaches moral knowledge too.
Consider that you are replying to a statement I just said that all you’ve done is say that it would use the same methodologies. Given that, does this reply seem sufficient? Do I need to repeat my request for a worked example (which is not included in your link)?
First of all, you shouldn’t lump me in with the Yudkowskyist Bayesians. Compared to them and to you I am in a distinct third party on epistemology.
Bayes’ theorem is an abstraction. If you don’t have a reasonable way to transform your problem to a form valid within that abstraction then of course you shouldn’t use it. Also, if you have a problem that is solved more efficiently using another abstraction, then use that other abstraction.
This doesn’t mean that Bayes’ theorem is useless, it just means there are domains of reasonable usage. The same will be true for your Popperian decision making.
These are just computable processes; if Bayesianism is in some sense Turing complete then it can be used to do all of this; it just might be very inefficient when compared to other approaches.
Aspects of coming up with moral ideas and judging which ones are good would probably be accomplished well with Bayesian methods. Other aspects should probably be accomplished using other methods.
Sorry. I have no idea who is who. Don’t mind me.
The Popperian method is universal.
Well, umm, yes but that’s no help. my iMac is definitely Turing complete. It could run an AI. It could do whatever. But we don’t know how to make it do that stuff. Epistemology should help us.
Example or details?
No problem, I’m just pointing out that there are other perspectives out here.
Sure, in the sense it is Turing complete; but that doesn’t make it the most efficient approach for all cases. For example I’m not going to use it to decide the answer to the statement “2 + 3”, it is much more efficient for me to use the arithmetic abstraction.
Agreed, it is one of the reasons that I am actively working on epistemology.
The naive Bayes classifier can be an effective way to classify discrete input into independent classes. Certainly for some cases it could be used to classify something as “good” or “bad” based on example input.
Bayesian networks can capture the meaning within interdependent sets. For example the meaning of words forms a complex network; if the meaning of a single word shifts it will probably result in changes to the meanings of related words; and in a similar way ideas on morality form connected interdependent structures.
Within a culture a particular moral position may be dependent on other moral positions, or even other aspects of the culture. For example a combination of religious beliefs and inheritance traditions might result in a belief that a husband is justified in killing an unfaithful wife. A Bayesian network trained on information across cultures might be able to identify these kinds of relationships. With this you could start to answer questions like “Why is X moral in the UK but not in Saudi Arabia?”
No, in the sense that it directly applies to all types of knowledge (which any epistemology applies to—which i think is all of them, but that doesn’t matter to universality).
Not in the sense that it’s Turing complete so you could, by a roundabout way and using whatever methods, do anything.
I think the basic way we differ is you have despaired of philosophy getting anywhere, and you’re trying to get rigor from math. But Popper saved philosophy. (And most people didn’t notice.) Example:
You have very limited ambitious. You’re trying to focus on small questions b/c you think bigger ones like: what is moral objectively? are too hard and, since you math won’t answer them, it’s hopeless.
Perhaps I don’t understand some nuance of what you mean here. If you can explain it or link to something that explains this in detail I will read it.
But to respond to what I think you mean… If you have a method that can be applied to all types of knowledge, that implies that it is Turing complete; it is therefore equivalent in capability to other Turing complete systems; that also means it is susceptible to the infinite regresses you dislike in “justificationist epistemologies”… i.e. the halting problem.
Also, just because it can be applied to all types of knowledge does not mean it is the best choice for all types of knowledge, or for all types of operations on that knowledge.
I would not describe my perspective that way; you may have forgotten that I am a third party in this argument. I think that there is a lot of historical junk in philosophy and that it is continuing to produce a lot junk—Popper didn’t fix this and neither will Bayesianism, it is more of a people problem—but philosophy has also produced and is producing a lot of interesting and good ideas.
I think one way we differ is that you see a distinct difference between math and philosophy and I see a wide gradient of abstractions for manipulating information. Another is that you think that there is something special about Popper’s approach that allows it to rise above all other approaches in all cases, and I think that there are many approaches and that it is best to choose the approach based on the context.
This was a response to your request for an example; you read too much into it to assume it implies anything about my ambitions.
A question like “what is moral objectively?” is easy. Nothing is “moral objectively”. Meaning is created within contexts of assessment; if you want to know if something is “moral” you must consider that question with a context that will perform the classification. Not all contexts will produce the same result and not all contexts will even support a meaning for the concept of “moral”.
Minor nitpick at least capable of modeling any Turing machine, not Turing complete. For example, something that had access to some form of halting oracle would be able to do more than a Turing machine.
First of all, you shouldn’t lump me in with the Yudkowskyist Bayesians. Compared to them and to you I am in a distinct third party on epistemology.
Bayes’ theorem is an abstraction. If you don’t have a reasonable way to transform your problem to a form valid within that abstraction then of course you shouldn’t use it. Also, if you have a problem that is solved more efficiently using another abstraction, then use that other abstraction.
This doesn’t mean that Bayes’ theorem is useless, it just means there are domains of reasonable usage. The same will be true for your Popperian decision making.
These are just computable processes; if Bayesianism is in some sense Turing complete then it can be used to do all of this; it just might be very inefficient when compared to other approaches.
Aspects of coming up with moral ideas and judging which ones are good would probably be accomplished well with Bayesian methods. Other aspects should probably be accomplished using other methods.