If one could go back in time and make a small difference in the past, would one expect it to effect dramatic changes to the future? Questions like these are fertile soil for fiction writers (generally writing under speculative or alternative history) but receive less attention in the historical academy, which tends to focus on explaining what in fact happened, rather than what could have been. Yet general questions of historical fragility (e.g. Are events in human history ‘generally’ fragile? In what areas is history particularly fragile? Are things getting more or less fragile over time?) are of particular interest to those interested in altering the course the long-run future by differences they make today. Continue reading “How fragile was history?”
This piece defends a strong form of epistemic modesty: that, in most cases, one should pay scarcely any attention to what you find the most persuasive view on an issue, hewing instead to an idealised consensus of experts. I start by better pinning down exactly what is meant by ‘epistemic modesty’, go on to offer a variety of reasons that motivate it, and reply to some common objections. Along the way, I show common traps people being inappropriately modest fall into. I conclude that modesty is a superior epistemic strategy, and ought to be more widely used – particularly in the EA/rationalist communities.
I argue for this:
In virtually all cases, the credence you hold for any given belief should be dominated by the balance of credences held by your epistemic peers and superiors. One’s own convictions should weigh no more heavily in the balance than that of one other epistemic peer.
Last week the UK held a referendum on whether it should remain a member of the European Union. ‘Leave’ won by a narrow (52%) majority. The aftermath so far involves the resignation of the Prime Minister and consequent leadership election; a leadership challenge within the opposition; an increasingly restive Scotland looking for independence; and large slides of UK stocks and currency.
Contra the balance of the chattering classes (and the great majority of all those in my social media bubble). I think the results of the referendum should be respected, and therefore the UK should leave the EU. Continue reading “In defence of democracy”
In the canon of western philosophy, generally those regarded as the ‘greatest’ philosophers tend to live far in the past. Consider this example from an informal poll:
- Plato (428-348 BCE)
- Aristotle (384-322 BCE)
- Kant (1724-1804)
- Hume (1711-1776)
- Descartes (1596-1650)
- Socrates (469-399 BCE)
- Wittgenstein (1889-1951)
- Locke (1632-1704)
- Frege (1848-1925)
- Aquinas (1225-1274)
I take this as fairly representative of consensus opinion—one might argue about some figures versus those left out, or the precise ordering, but most would think (e.g.) Plato and Aristotle should be there, and near the top. All are dead, and only two were alive during the 20th century.
But now consider this graph of human population over time (US Census Bureau, via Wikipedia):
The world population at 500BCE is estimated to have been 100 million; in the year 2000, it was 6.1 billion, over sixty times greater. Thus if we randomly selected people from those born since the ‘start’ of western philosophy, they would generally be born close to the present day. Yet when it comes to ‘greatest philosophers’, they were generally born much further in the past than one would expect by chance. Continue reading “Are History’s “Greatest Philosophers” All That Great?”
I have no idea [what my IQ is]. People who boast about their IQ are losers – Stephen Hawking
A quick and dirty signalling explanation as to why Hawking is right: Continue reading “Why people who boast about their IQ are losers”
Part 8 in series: 20 Atheist answers to questions they supposedly can’t
11. How is free will possible in a material universe?
Short answer: Depends what you mean by ‘free will….’
Long answer: What exactly do we need to ‘count as’ having free will (and does our situation satisfy that?) Particularly, if we live in a world that is apparently determined via laws of nature, surely our brains (and perhaps therefore our minds) are included in this inviolable causal chain. So, if our thoughts are determined, what then for our intuition we have free will? Continue reading “Free will, without God?”