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9111.494779
Ugliness is the opposite of beauty. So we may learn what beauty is, by investigating ugliness, and turning the result upside-down. Ugliness is deformity. Two arguments for this thesis may be given: an argument from the dictionary, and an argument from the writings of famous long-dead philosophers. …
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12263.494841
Suppose a man has already murdered most of your family, including several of your children, for no other reason than that he believes your kind doesn’t deserve to exist on earth. The murderer was never seriously punished for this, because most of your hometown actually shared his feelings about your family. …
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95674.494848
I specialize in trillion-dollar ideas: policy reforms which, if implemented, would generate trillions of dollars of net social benefits. Ideas like open borders, educational austerity, and by-right construction. …
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182066.494854
In 2015, Amy Finkelstein, Nathaniel Hendren, and Erzo Luttmer released an NBER working paper called “The Value of Medicaid: Interpreting Results from the Oregon Health Insurance Experiment.” The paper’s results were a slap in the face of Social Desirability Bias — and the authors boldly advertised them right in the abstract:
Our baseline estimates of Medicaid's welfare benefit to recipients per dollar of government spending range from about $0.2 to $0.4, depending on the framework, with at least two-fifths – and as much as four-fifths – of the value of Medicaid coming from a transfer component, as opposed to its ability to move resources across states of the world. …
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353559.49486
Economists have long scoffed at know-it-all business and financial gurus with the rhetorical question, “If you’re so smart, why aren’t you rich?” And sometimes the gurus use the same question to scoff at know-it-all economists. …
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356636.494865
When thinking about big social problems like climate change or factory farming, there are two especially common failure modes worth avoiding:
Neglecting small numbers that incrementally contribute to significant aggregate harms. …
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356637.49487
As part of the summer break, I’m publishing old essays that may be of interest for new subscribers. This post has been originally published January 13, 2023. If not already the case, do not hesitate to subscribe to receive free essays on economics, philosophy, and liberal politics in your mailbox! …
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428780.494875
An important feature of theoretical projects that aim to promote social justice is their commitment to empowering those in oppressive circumstances so that they can solve their own problems. There are two reasons to take this approach. First, the oppressed have situated knowledge of the circumstances that others lack. But situated knowledge may not be enough to prompt critique. The second is that because both knowledge and values are shaped by social practices, a collective engagement with historically and materially grounded practices can provide a new frame for agency that enables a creative and potentially emancipatory restructuring of social relations. I argue that such path dependency of values is compatible with social justice being objective, but not to be discovered by theory alone.
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444196.494881
Reminder: everyone is welcome here, but paid subscriptions are what enable me to devote the necessary time to researching and writing this newsletter, including pieces like this one on Katie Johnson, the woman who alleged Trump sexually assaulted her at the age of thirteen at a party of Jeffrey Epstein’s. …
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527517.494886
1. Liu’s Theory
The title is a reference to Cixin Liu’s science fiction novel, The Dark Forest, from the Three Body Problem trilogy. (That trilogy, by the way, is among the greatest works of science fiction.) …
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529487.494891
This paper critically analyses the “attention economy” within the framework of cognitive science and techno-political economics, as applied to both human and machine interactions. We explore how current business models, particularly in digital platform capitalism, harness user engagement by strategically shaping attentional patterns. These platforms utilize advanced AI and massive data analytics to enhance user engagement, creating a cycle of attention capture and data extraction. We review contemporary (neuro)cognitive theories of attention and platform engagement design techniques and criticize classical cognitivist and behaviourist theories for their inadequacies in addressing the potential harms of such engagement on user autonomy and wellbeing. 4E approaches to cognitive science, instead, emphasizing the embodied, extended, enactive, and ecological aspects of cognition, offer us an intrinsic normative standpoint and a more integrated understanding of how attentional patterns are actively constituted by adaptive digital environments. By examining the precarious nature of habit formation in digital contexts, we reveal the techno-economic underpinnings that threaten personal autonomy by disaggregating habits away from the individual, into an AI managed collection of behavioural patterns. Our current predicament suggests the necessity of a paradigm shift towards an ecology of attention. This shift aims to foster environments that respect and preserve human cognitive and social capacities, countering the exploitative tendencies of cognitive capitalism.
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530521.494896
A few months into the pandemic, my wife and I adopted a new pastime: we would complete the New York Times crossword puzzle every day. The puzzle gets more difficult as the week goes on, Mondays being easiest, with the qualitative peak on Saturday and the quantitative Sunday, when the crossword is nearly twice as large. …
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687447.494902
In the first lecture, I argued that societies are complex dynamic systems and that in order to promote social change we must attend to material meso-level systems, e.g., heath care systems, education systems, criminal justice systems, and the like, and their patriarchal, White supremacist, and capitalist dynamics. This complex systems approach – together with attention to the social formation of subjects within practices – helps us capture the phenomenon of intersectional oppression and is suited to the strategic thinking needed for social transformation.
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959725.494907
This paper assesses the prospects for an externalist perspective for somatic medicine—the view that health and disease of the body might sometimes be constitutively dependent on factors external to the organism. After briefly reviewing the grounds for psychiatric externalism, I argue that similar considerations are already implicit in somatic medical practice, particularly in immunology, public/population health, and occupational therapy. I then argue that the interactionist and population-minded externalist approach to biomedicine represents an important practical application of more general trends in biological theory; namely, the growing rejection of individualistic and reductionistic thinking.
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1060378.494912
As part of the summer break, I’m publishing old essays that may be of interest for new subscribers. This post has been originally published March 29, 2023. If not already the case, do not hesitate to subscribe to receive free essays on economics, philosophy, and liberal politics in your mailbox! …
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1075125.494917
Despite its growing appeal for the study of consciousness, the notion of entropy has yet to lead to widely supported new insights about the nature of phenomenal experience. Typically, entropy measures of brain activity are found to correlate with cognitive functions that are assumed to index consciousness. Taking a very different approach, this theoretical framework does not conflate consciousness with any function. It presents a series of premises to argue that consciousness is fundamentally characterized as inactionable perception, i.e. that does not give rise to macrophysical action. This is then fitted in a framework of perception and action as informational changes in a dynamical neural state space. In this model, inactionable perception naturally arises as the prediction-driven increase of concept-related entropy. This entails an increase of (Shannon) information while its efficacy to produce macrophysical effects decreases, which is here referred to as information dissipation, analogously to energy dissipation in thermodynamic systems. It results from inefficient sensorimotor coupling with the environment, which occurs when behavior is not fixed relative to the stimulus. Despite the posited inefficacy of conscious perception, it consists of action-specific information and can therefore be interpreted as potential behavior. Starting from fundamental properties, this framework may provide a new and coherent conceptual basis for a fuller understanding of what consciousness is and how it relates to the physical world. Although many of its implications remain to be explored, it appears consistent with empirical findings, and prompts subtle reinterpretations of some classical results in perception research.
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1190547.494926
Relevance has become a central concept in the discussion of academic knowledge production, used in the strategies and guidelines of various research-oriented institutions. This article analyses some of the key contemporary tenets in this area. Having conducted a systematic literature review of 113 academic articles, I distinguish eight main ways of referring to relevance in the context of knowledge production. Some accounts focus on how existing knowledge institutions do or could provide users with relevant knowledge, whereas others take a more dynamic approach reflecting on how stakeholder needs should influence knowledge production and what types of institutional structures allow them to do so. This difference corresponds with the characterisation of the science-policy interface either as a two-world (linear) relationship or as one-world intertwined. It is also worth considering how social and policy relevance, for example, stand against each other. These nuances should be recognised given that the concept of relevance is widely used in institutional design and in discussions about the future of academic knowledge production.
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1294873.494934
Generally speaking, it is seriously wrong to do harm to others. It is also often seriously wrong to allow harm to others. Some nonetheless hold that doing and allowing harm are morally inequivalent. They endorse the Doctrine of Doing and Allowing (DDA): the view that it is harder to justify doing harm than merely allowing harm, all else being equal. For example, it seems wrong to deflect a lethal threat onto an innocent in order to save oneself, but permissible to allow a lethal threat to reach an innocent in order to save oneself. The DDA naturally accounts for this. But others deny that there is any morally significant difference, arguing that when all else is equalized, doing harm is no worse (nor harder to justify) than allowing harm.
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1294923.494939
Blame abounds in our everyday lives, perhaps no more so than on social media. With the rise of social networking platforms, we now have access to more information about others’ blameworthy behaviour and larger audiences to whom we can express our blame. But these audiences, while large, are not typically diverse. Just as we tend to gather and share information within online social networks made up of like-minded individuals, much of the moral criticism found on the internet is expressed within groups of agents with similar values and worldviews. Like these epistemic practices, the blaming practices found on social media have also received criticism. Many argue that the blame expressed on the internet is unfitting, excessive, and counterproductive. What accounts for the perniciousness of online blame? And what should be done to address it?
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1294977.494945
This work is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 License doi.org/10.3998/phimp.4064 ophy of literature”; those related to philosophical content in literature (e.g., moral motivation in Steinbeck’s novels), usually dubbed “philosophy in literature”; and finally, those centered on literary forms in which philosophical works are written (e.g. Zhuangzi’s non-sequiturs, Plato’s dialogues), usually dubbed “philosophy as literature.” The aim of this article is to expand the way we understand philosophy in literature. Many literary works address philosophical ideas or find their inspirations from philosophical questions. But the problem with focusing on the way philosophy provides the important content in a literary work is the implicit assumption that literature is to be put in service of philosophical ends. Philosophy is prioritized over liter- 1. Defining ‘philosophy’ and ‘literature’ and explaining how they might be distinguished from each other are tasks far beyond the scope of this paper.
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1358487.49495
Battisti argues that it is morally problematic to use AI tools for improving the quality of a message sent to a romantic partner as it may no longer authentically reflect one’s personality. If AI is used in this manner, there is a risk that what Battisti refers to as an “authenticity-based obligation” is violated. According to Battisti, authenticity-based obligations are nontransferable because they are inherently tied to specific people. […] the value of the result lies in the person performing the task, that is, in who undertakes the cognitive and emotional process required to bring it about1 While we find the discussion of authenticity-based obligations interesting, we doubt that this is the right criterion to apply in this context, for at least four reasons.
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1363476.494956
I present a heretofore untheorised form of lay science, called extitutional science, whereby lay scientists, by virtue of their collective experience, are able to detect errors committed by institutional scientists and attempt to have them corrected. I argue that the epistemic success of institutional science is enhanced to the extent that it takes up this extitutional criticism. Since this uptake does not occur spontaneously, extitutional interference in the conduct of institutional science is required. I make a proposal for how to secure this epistemically beneficial form of lay interference.
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1367638.494961
I often find myself thinking that the conventional wisdom in moral philosophy gets a lot of things backwards. For example, I’ve previously discussed how deontology is much more deeply self-effacing (making objectively right actions, and not just bungled attempts to act rightly, lamentable) than consequentialism. …
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1479072.494966
In a recent paper, Harriet Fagerberg argues that the disease debate in the philosophy of medicine makes little sense as conceptual analysis but instead should proceed on the assumption that disease is a real kind. I propose an alternative view. The history and practice of medicine give us reasons to doubt that the category of disease forms a real kind. Instead, drawing on work by Quill R. Kukla, I argue that the disease debate makes good sense on an understanding of disease as an institutional kind. As well as explaining key features of the disease debate, this can facilitate a philosophical understanding of disease that captures the eclectic scope of medicine and the complex reasons why conditions get classified as diseases.
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1479100.494971
We explore the causes and outcomes of scientific conceptual change using a case study of the development of the individualized niche concept. We outline a framework for characterizing conceptual change that distinguishes between epistemically adaptive and neutral processes and outcomes of conceptual change. We then apply this framework in tracing how the individualized niche concept arose historically out of population niche thinking and how it exhibits plurality within a contemporary biological research program. While the individualized niche concept was developed adaptively to suit new research goals and empirical findings, some of its pluralistic aspects in contemporary research may have arisen neutrally, that is for non-epistemic reasons. We suggest reasons for thinking that this plurality is unproblematic and may become useful, e.g., when it allows for the concept to be applied across differing research contexts.
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1583297.494977
The self represents a multifactorial entity made up of several interrelated constructs. It is suggested that self-talk orchestrates interactions between most self-processes—especially those entailing self-reflection. A review of the literature is performed, specifically looking for representative studies (n = 12) presenting correlations between self-report measures of self-talk and self-reflective processes. Self-talk questionnaires include the Self-Talk Scale, the Varieties of Inner Speech Questionnaire, the General Inner Speech Questionnaire, and the Inner Speech Scale. The main self-reflection measures are the Rumination and Reflection Questionnaire, the Self-Consciousness Scale, and the Philadelphia Mindfulness Scale. Most measures comprise subscales which are also discussed. Findings include: (1) positive significant correlations between self-talk used for self-management/assessment and self-reflection, arguably because the latter entails self-regulation, which itself relies on self-directed speech; (2) positive significant correlations between critical self-talk and self-rumination, as both may recruit negative, repetitive, and uncontrollable self-thoughts; (3) negative associations between self-talk and the self-acceptance aspect of mindfulness, likely because thinking about oneself in the present in a non-judgmental way is best achieved by repressing one’s inner voice. Limitations are discussed, including the selective nature of the reported correlations. Experimentally manipulating self-talk would make it possible to further explore causal associations with self-processes.
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1652310.494982
Daniel Dennett’s view about consciousness in nonhuman animals has two parts. One is a methodological injunction that we rely on our best theory of consciousness to settle that issue, a theory that must initially work for consciousness in humans. The other part is Dennett’s application of his own theory of consciousness, developed in Consciousness Explained (1991), which leads him to conclude that nonhuman animals are likely never in conscious mental states. I defend the methodological injunction as both sound and important, and argue that the alternative approaches that dominate the literature are unworkable. But I also urge that Dennett’s theory of consciousness and his arguments against conscious states in nonhuman animals face significant difficulties. Those difficulties are avoided by a higher-order-thought theory of consciousness, which is close to Dennett’s theory, and provides leverage in assessing which kinds of mental state are likely to be conscious in nonhuman animals. Finally, I describe a promising experimental strategy for showing that conscious states do occur in some nonhuman animals, which fits comfortably with the higher-order-thought theory but not with Dennett’s.
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1756338.494988
As part of the summer break, I’m publishing old essays that may be of interest for new subscribers. This post has been originally published March 27, 2024. If not already the case, do not hesitate to subscribe to receive free essays on economics, philosophy, and liberal politics in your mailbox! …
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1825294.494993
Hypotheses about how and why animals behave the way they do are frequently labelled as either associative or cognitive. This has been taken as evidence that there is a fundamental distinction between two kinds of behavioural processes. However, there is significant disagreement about how to define this distinction whether it ought to be rejected entirely. Rather than seeking a definition of the associative-cognitive distinction, or advocating for its rejection, I argue that it is an artefact of the way that comparative psychologists generate hypotheses. I suggest that hypotheses for non-human animal behaviour are often generated by analogy with hypotheses drawn from human psychology and associative learning theory, a justifiable strategy since analogies help to establish the pursuit-worthiness of a hypothesis. Any apparent distinction is a misleading characterisation of what is a complex web of hypotheses that explain diverse behavioural phenomena. The analogy view of the distinction has three advantages. It motivates the apparent existence of the distinction based on a common inference strategy in science, analogical reasoning. It accounts for why the distinction has been difficult to articulate, because of the diversity of possible analogies. Finally, it delimits the role of the distinction in downstream inferences about animal behaviour.
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1858188.494999
This commentary aims to support Tim Crane’s account of the structure of intentionality by showing how intentional objects are naturalistically respectable, how they pair with concepts, and how they are to be held distinct from the referents of thought. Crane is right to reject the false dichotomy that accounts of intentionality must be either reductive and naturalistic or non-reductive and traffic in mystery. The paper has three main parts. First, I argue that the notion of an intentional object is a phenomenological one, meaning that it must be understood as an object of thought for a subject. Second, I explain how Mark Sainsbury’s Display Theory of Attitude Attribution pairs well with Crane’s notion of an intentional object and allows for precisification in intentional state attributions while both avoiding exotica and capturing the subject’s perspective on the world. Third, I explain the reification fallacy, the fallacy of examining intentional objects as if they exist independently of subjects and their conceptions of them. This work helps to bring out how intentionality can fit in the natural world while at the same time not reducing aboutness to some non-intentional properties of the natural world.