Archive for the ‘philosophy’ Category
He uses the terminology of the self-fulfilling prophecy but his discussion is much closer to performativity. Basically, he, correctly, notes that Moore’s law is not a physical law. Microchips will not become faster by themselves. They only become faster because of the time and effort invested in them.
And why does this happen? The public discussion of Moore’s law, according to Jones. I am not knowledgeable in engineering to know if public discussion of Moore’s law did in fact drive chip development, but the point is well taken. At the very least, a belief in consistent improvement actually led to a real improvement by providing incentives.
As usual, Frederick Douglass provides moral clarity on the issue of migration. In 1869, he spoke against growing anti-Chinese prejudice:
Do you ask, if I favor such immigration, I answer I would. Would you have them naturalized, and have them invested with all the rights of American citizenship? I would. Would you allow them to vote? I would. Would you allow them to hold office? I would. But are there not reasons against all this? Is there not such a law or principle as that of self-preservation? Does not every race owe something to itself? Should it not attend to the dictates of common sense? Should not a superior race protect itself from contact with inferior ones? Are not the white people the owners of this continent? Have they not the right to say, what kind of people shall be allowed to come here and settle? Is there not such a thing as being more generous than wise? In the effort to promote civilization may we not corrupt and destroy what we have? Is it best to take on board more passengers than the ship will carry? To all of this and more I have one among many answers, together satisfactory to me, though I cannot promise that it will be so to you. I submit that this question of Chinese immigration should be settled upon higher principles than those of a cold and selfish expediency. There are such things in the world as human rights. They rest upon no conventional foundation, but are external, universal, and indestructible. Among these, is the right of locomotion; the right of migration; the right which belongs to no particular race, but belongs alike to all and to all alike. It is the right you assert by staying here, and your fathers asserted by coming here. It is this great right that I assert for the Chinese and Japanese, and for all other varieties of men equally with yourselves, now and forever.
But I reject the arrogant and scornful theory by which they would limit migratory rights, or any other essential human rights to themselves, and which would make them the owners of this great continent to the exclusion of all other races of men. I want a home here not only for the negro, the mulatto and the Latin races; but I want the Asiatic to find a home here in the United States, and feel at home here, both for his sake and for ours. Right wrongs no man. If respect is had to majorities, the fact that only one fifth of the population of the globe is white, the other four fifths are colored, ought to have some weight and influence in disposing of this and similar questions. It would be a sad reflection upon the laws of nature and upon the idea of justice, to say nothing of a common Creator, if four fifths of mankind were deprived of the rights of migration to make room for the one fifth. If the white race may exclude all other races from this continent, it may rightfully do the same in respect to all other lands, islands, capes and continents, and thus have all the world to itself. Thus what would seem to belong to the whole, would become the property only of a part. So much for what is right, now let us see what is wise. And here I hold that a liberal and brotherly welcome to all who are likely to come to the United states, is the only wise policy which this nation can adopt.
“Rights wrong no man.” Amen.
I often wonder: why should someone blog? Philosopher John Danaher explains that it helps him:
2. It helps to generate writing flow states: I appreciate that the term “flow” state is something of a buzzword. Still, it has a basis in psychological science and it is something that blogging can help generate. The psychological barriers to writing a blog post are much lower than the psychological barriers to writing an article for peer review. Yet, when writing the former you can get into a flow state that can then be leveraged into writing the latter. Many is the time that I have finished writing a blog post and jumped straight into writing a more serious article.
Agree. Writing a blog post is like a warm up. The whole post is worth reading. The rest of the blog is fascinating as well.
Every so often, you get the journalist, or academic, who loves trashing social science. The complaints are ritualistic – you can’t do experiments, people use jargon and math, and so forth. Well, Forbes has a nice article called “Enough Already with the Sweeping Claims that Economics is Unscientific.” It makes some obvious, but important points. Yes, some academics become divorced from reality with their models, but do you actually want people to study the economy without quantitative data or theory? These complaints also seem to ignore that economics actually does use experiments and much strives toward policy relevance:
Let me just start by pointing out that it is not the case that “almost nothing in economics is actually derived from controlled experiments”. Look at the CV’s of economists like John List and Esther Duflo and you can see there are plenty of experiments being done. In 2013, the study selected as the best paper from American Economic Journal: Applied Economics was for a randomized trial on how teenagers respond to HIV risk information. If you want a concrete example of where this has made a difference, randomized treatment has been a central part of the research on the effects of charters schools. Unlike the field of astronomy, which Gobry must also think is not a science, economists do sometimes have more than observational data to go on.
And while it is true that a lot of research doesn’t use actual randomized trials, it’s also true that other kinds of research are very useful and informative. If his point was simply to argue that experiments and replication are important, and whether or not a body of research includes this should be one input among others in weighing the evidence, I’d have to agree. But of course you’d have to include external validity in there, which often counts against randomized trials. Instead of a relatively common claim about how it would be nice to have more experiments in economics, as is his style, PEG boldly overstates his case and makes incorrect absolutist claims about the importance of randomized trials.
Yes. Here’s the implication of this argument. Nearly every other social science, except history (which is a weird social science and humanities border case), has the same properties. We have ideas, we have data. Sometimes we do experiments. We collect other data. Sometimes we can replicate results. Sometimes we make progress and accumulate evidence, but other times not. This is, essentially, how science is done. The next time you hear someone trash sociology, economics, or another social science as unscientific, you have my permission to write angry tweets about them.
I recently suggested that conservatives like to associate themselves with the libertarians because it looks cool, even if these groups believe very different things. There is more evidence that the conservative/libertarian fit is bad. From an article about a survey done by the Public Religion Research institute:
Sixty-one percent of libertarians do not identify themselves as part of the Tea Party, the survey showed. About 7 percent of the adult population is consistently libertarian and that includes 12 percent of those who describe themselves as Republicans.
“There’s largely agreement on economic issues – the gap is in how libertarians approach social issues, ” said Robert P. Jones, CEO of PRRI, which conducts an annual “American Values Survey” on political and social issues.
Libertarians are more opposed to government involvement in economic policies than those affiliated with the Tea Party and Republicans overall, the survey found. For instance, 65 percent of libertarians were opposed to increasing the minimum wage, while 57 percent of Republicans overall supported it, the survey found.
Ninety-six percent of libertarians oppose President Barack Obama’s landmark healthcare restructuring compared to 89 percent of Republicans.
But nearly 60 percent of libertarians oppose making it more difficult for a woman to get an abortion, while 58 percent of Republicans and those affiliated with the Tea Party favor such restrictions, according to the survey.
More than 70 percent of libertarians favored legalizing marijuana, while about 60 percent of Republicans and Tea Party members opposed such a move, the survey found.
An important tension worth exploring.
A while back, I asked about the relationship between philosophy and sociology. Here’s some evidence that there’s some philosophical imperialism at work these days. Specifically, more and more cultural sociologists are relying on the tools of philosophy to help them stake out new territory. Three recent examples:
- Drawing on a bunch of traditions (yes, even critical realism), Isaac Reed argues that sociology is about “cultural landscapes”)
- Gabriel Abend draws on phenomonology to articulate his theory of the “moral background”
- Andreas Glaeser relies also on phenomonology, and other traditions, to argue that people are stuck in a folk cosmology
The underlying theme, I think, is that cultural sociologists have moved beyond the Swidler moment (i.e., arguing against Parsons’ theory of action) and they’ve moved back into the game of semantic systems and their internal logic. This requires an explanation of how people situate themselves in a social world and how they reason about. This naturally leads (mainly) to the tradition of Husserl, Heidegger, Schutz, and Berger and Luckman. But instead of letting actors become the servant of this “lifeworld,” as in institutionalism, there’s a lot more effort in explaining what is possible in that world.
If this approach to symbolic systems turns out to be of lasting value, it will be one of the rare bridges between philosophy and mainstream sociological practice.