Showing posts with label rational. Show all posts
Showing posts with label rational. Show all posts

Thursday, December 24, 2015

Losing the War

As more and more people fall victim to mass gun violence, the debate between whether there should be more or less gun laws heats up. For a large majority of people, they fall on either side of this debate. The problem is, to be on either side of this debate suggests an unwillingness to think about the problem’s origins. Whether the public has a right to bear arms has nothing to do with what is allowing for the U.S.’s staggering gun violence problem – Collectively speaking, the U.S. has a deep, severe mental problem that is based upon its very foundation.*

[* That is to say, The U.S. as a country was born out of violence and established a two-century old patriarchal, racist society not much better than the U.S.’s country of origin.]

But this deep, severe mental problem is merely indicative of a larger problem; what it means to be human. In the last year there has been an alarming rise of practically fascist, regressive leftism in America paralleled by the number of people who think Donald Trump should be the President of the U.S. On both these sides there is a very particular way in which these people’s brains operate, which is to say however good their intentions may be, they are not capable of critically thinking not because they lack the tools – self-reflection requires no tools – but because they are determined to believe what they want to believe.

If the number of people on the planet is any indication, this lack of self-analysis and moreover, reasoning ability, has preserved and perpetuated the species. This same ability is what puts people at odds, though, and has long made the world an unfriendly place to live. It appears as though we may have to settle for this state of affairs in order to preserve and perpetuate the species, which really is the point of life after all. Our genes don’t care how we treat each other; they just want to get themselves into the next generation. If this is the case, it is more likely that people are going to be less rational than rational despite how many generations come and go. In other words, it will always be the case that people will make dumb decisions, do dumb things and believe in dumb ideas. Despite absolutely zero evidence, particle physicists cling to string theory. Despite the overwhelming evidence that smoking is harmful to the body, people still smoke. Despite the health problems that come with being obese, people still overeat. Despite being as far from science as one can get, people still heed warnings from their horoscope. Despite the fact that wealthy socialites contribute nothing to society, people still worship them. For a human, being dumb is inescapable.

It is tempting, seeing how humans are capable of as much hope as they are capable of stupidity, to assume people can be rational especially when lives are at stake. For example, cooler heads prevailed in October, 1962 during the Cold War when Russia attempted to base missiles in Cuba aimed at the U.S. Ultimately, Russia withdrew their weapons from the U.S.’s backyard and a nuclear war was averted. This is because everyone involved came to see that for either side, the whole debacle was a lose-lose situation. At the same time, Russia acted irrationally and thought, “What the heck, the U.S. won’t mind if we put some missiles in their backyard. After all, they have missiles in Italy aimed at us.” Sadly, hope is often a result of humans acting or doing something stupid. We ‘hope’ as a hedge against a cruel world in which we would otherwise feel completely defeated. In this example, we hoped to avoid nuclear war and we did, but first, someone did something which required hope as a hedge against their action. That is to say, if we build a nuclear weapon, we have to hope that we never have to use it which indicates building the nuclear bomb in the first place is irrational. (Using nuclear fission to produce energy, yes. Using it to kill people, um…)

Acting or thinking rationally is a foreign practice for most people. There are many reasons for this, the foremost being that thinking requires the brain to use a lot of energy and it goes against people’s general desire to be placated as soon as possible (despite evidence that prolonging the reception of an award or desire appears to allow for more enjoyment of the award or desire). One cannot even rationalize with a teenager who will post damning pictures of themselves on social media despite how far their posts may travel around the world to say nothing of their local police force because a teenager, like people in general, needs to placate their ego immediately. As I alluded to earlier, it is not a part of human nature to be rational and this is why it is so rare. With human population closing in on 7.3 billion people as of 2015, it appears there is no particular reason for the human race to be any more rational than it is if being irrational perpetuates the species. Notice if you will that the people with the most offspring are usually the least educated and often the most ideologically radicalized.

There is no rationalizing with an irrational person when there is nothing in it for the irrational person. An irrational person will choose to believe in a heavenly afterlife over being atheistic because even if they see an atheistic lifestyle as potentially making their earthbound life more important, they know that one day their earthbound life will end. In other words, the atheistic principle as it may apply doesn’t offer the ultimate in hope. If there is no potentially bigger reward for changing sides in a debate, it is very unlikely that people on opposite sides of a debate will come around to a new way of thinking. Once a person is indoctrinated into thinking a particular way, it is very difficult to change their mind. It is often not worth the energy one spends trying to do that unless one’s survival is literally at stake. That is to say, it is irrational to continually engage irrational people when there is only a small chance of changing their minds ‘for the better.’ It does happen, on occasion, that people do think deeply about their ideas and beliefs, but it will always be the case that such people will be vastly outnumbered and ultimately always be at the mercy of the irrational.

This is in part why, here at the end of 2015, I am coming home from the war. Fighting stupidity, however noble, will forever be a losing battle. Over the course of years of debate and attempted discussions, I’ve had very few rational, much less civil, interactions with people on a myriad of issues. It’s not worth trying to get people become uncomfortable with their ideas or beliefs; I only become a villain so I suppose it is better to let sleeping dogs lie unless I am confronted myself. I will allow people their beliefs if there is no cost to me, but of course one should not expect to get off easy when trying to engage me with their irrational ideas or beliefs. I otherwise don’t have the time to waste and I don’t want to end up like Socrates (as if I were important enough to be so lucky).

I have plans for 2016 that include contributing to answering the question of time, exploring Genetic Philosophy (developed by yours truly) and solving problems within the Philosophy of Language (as far as any philosophy is concerned), committing more time to my tourism blog and spending more time writing fiction (something people seem to lap up as they apparently identify strongly with lives that are not real) and reading for enjoyment. I have enjoyed writing and posting my thoughts here as any good philosopher must mentally masturbate, but I suppose I have reached the point in my life when I want to do other things.


This blog will be maintained in 2016 by occasional ruminations and relevant re-posts, but other than that, there will be no commentaries on religion, atheism, politics or any other current events. I know, I know, what will you do with yourselves? You can always follow Kim Kardashian on Twitter. 

Wednesday, December 11, 2013

Why I Am Not a Humanist



Although I like people just as much as anyone else, I don’t like people just as much as everyone else…with perhaps the exception of secular Humanists. Of course, like everyone else who likes and doesn’t like people, secular Humanists are no exception to hypocrisy and irrationality and so I’m taking this opportunity to examine the views of secular Humanists – or just Humanists with a capital “H” – to point out some flaws in their thinking. First, what is Humanism (as it relates to secularists)?

Hu·man·ism n.
1. A system of thought that rejects religious beliefs and centers on humans and their values, capacities, and worth.
2. Concern with the interests, needs, and welfare of humans.

Moreover, “Humanism is a progressive philosophy of life that, without theism and other supernatural beliefs, affirms our ability and responsibility to lead ethical lives of personal fulfillment that aspire to the greater good of humanity.” – The American Humanist Association (AHA). Er, okay. Perhaps the official statement defining Humanism accepted worldwide by Humanists will be more helpful (or laughable, pick one). Note that my thoughts on each bullet point follow each bullet point in brackets. [ ] 

“The official defining statement of World Humanism is:
  • Humanism is ethical. It affirms the worth, dignity and autonomy of the individual and the right of every human being to the greatest possible freedom compatible with the rights of others. Humanists have a duty of care to all humanity including future generations. Humanists believe that morality is an intrinsic part of human nature based on understanding and a concern for others, needing no external sanction. [Okay, Humanism is ethical. Only, what kind of ethical system are we dealing with here, one that is evolutionary in nature? If so, their ethical system will be inherently flawed since many conscious, biological activities are irrational. (To be fair, it would be inherently flawed no matter what.) Sure, their ethical system is one that affirms worth, dignity, and autonomy, but who decides what worth a person has? Or does everyone have inherent worth and if so, how is that ethical view an intrinsic part of human nature? I mean, visiting violence upon each other is also an intrinsic part of human nature, so how are Humanists squaring the two? While I do agree that everyone should be as free as possible unless such free actions interfere with the freedom of others, Humanists don’t seem to realize that the greatest possible freedom to be had that does not conflict with the freedom of others demands the abolishment of 90% of existing cultural practices.]
  • Humanism is rational. It seeks to use science creatively, not destructively. Humanists believe that the solutions to the world’s problems lie in human thought and action rather than divine intervention. Humanism advocates the application of the methods of science and free inquiry to the problems of human welfare. But Humanists also believe that the application of science and technology must be tempered by human values. Science gives us the means but human values must propose the ends. [So, for laughs, let’s say we’re up against an enemy who is determined to destroy us and cannot be reasoned with. How do we use science creatively to solve this problem, build a rocket to take us out of harm’s way or build an impenetrable wall? Or are Humanists saying we should build clever (that is, non-lethal) weapons to take our enemy out of the fight? If we take the enemy out of the fight, how will justice be balanced between our enemy’s neglect for our freedom and their inherent worth? As for human values tempering science, good luck with that. History is rife with counter-examples.]
  • Humanism supports democracy and human rights. Humanism aims at the fullest possible development of every human being. It holds that democracy and human development are matters of right. The principles of democracy and human rights can be applied to many human relationships and are not restricted to methods of government. [Wait. One bullet point ago Humanism said it was rational, but seeing how democracies play out in the real world demands we keep looking for a better system of governance. Just because a democracy is the best system going does not mean it is a good system at all. (Arguably, democracies cause the least harm among its participants, outside of a benevolent monarchy anyway). Moreover, what IS the fullest possible development of every human being? How do we know when it has been achieved? My ‘deepity’ sensor is starting to go through the roof.]
  • Humanism insists that personal liberty must be combined with social responsibility. Humanism ventures to build a world on the idea of the free person responsible to society, and recognizes our dependence and responsibility for the natural world. Humanism is undogmatic, imposing no creed upon its adherents. It is thus committed to education free from indoctrination. [Whoa, whoa, whoa. The first bullet point made a huge deal out of autonomy and now they’re telling me to be socially responsible? Okay, so I’m NOT autonomous, great. Worse, “Humanism is undogmatic, imposing no creed upon its adherents.” Yet, they feel the need to write down their dogmatic bullet points. What’s next, that they’re going to tell you that you don’t HAVE TO use reason in your life and that you’re allowed to question whether 1 + 1 = 2? Humanists are lying through their teeth there.]
  • Humanism is a response to the widespread demand for an alternative to dogmatic religion. The world’s major religions claim to be based on revelations fixed for all time, and many seek to impose their world-view on all of humanity. Humanism recognizes that reliable knowledge of the world and ourselves arises through a continuing process of observation, evaluation and revision. [So the alternative to dogmatic religion is dogmatic science? While science eventually winds up correcting itself at some point, science has been known to be almost as dogmatic as religion. Again, notice the hypocrisy of the Humanists telling you their not trying to impose any world-view.]
  • Humanism values artistic creativity and imagination and recognizes the transforming power of art. Humanism affirms the importance of literature, music, and the visual and performing arts for personal development and fulfilment. [Art is often irrational, so what is it Humanists; do you want us to be rational, irrational, or both? Can a Humanist even define ‘art’? If they did, how would that not be imposing a world-view?]
  • Humanism is a lifestance aiming at the maximum possible fulfilment through the cultivation of ethical and creative living and offers an ethical and rational means of addressing the challenges of our time. Humanism can be a way of life for everyone everywhere. [Sure, it CAN be a way of life as long as you don’t ask the kinds of questions I’m posing here. And this shit’s just off the top of my head. I mean, “…an ethical and rational means of addressing the challenges of our time”? Here, again, as I’ve pointed out in two recent blogs, if secular people want rationality to govern our lives, a rationality that is based upon evidence that supports beliefs, the tenets of Humanism has some feeble legs to stand on.]
The Amsterdam Declaration explicitly states that Humanism rejects dogma, and imposes no creed upon its adherents. [Except that you must abandon your faith!] The Amsterdam Declaration was endorsed by the International Humanist and Ethical Union (IHEU) at the 50th anniversary World Humanist Congress in 2002. According to the IHEU, the declaration is the official statement of World Humanism.
It is officially supported by all member organizations of the IHEU including:
One would have to be exceptionally stupid to take Humanism at face value. After all, if we’re using reason – which they say we should – we should nitpick Humanist principles to death to be sure we’re not fooling ourselves. Unfortunately, Humanism doesn’t stand up to even the most cursory examination, meaning, we’re screwed even if religion were abolished. One bad system would just be replaced by another. Pick one. It’s a no-win situation.  

Wednesday, October 30, 2013

Controversy (in Philosophy of Science)




[Until I am fully recovered from vacation and get myself blogging again here shortly, I am re-posting this article from 2011 after reading “How Science Goes Wrong” in a recent issue of The Economist. I am re-posting it because as the New Atheist gains ever more ground, what these so-called rationalists will not admit is that science and rationality is not on much firmer ground than theism. This bothers me because I see such atheists becoming as arrogant and belligerent as the people, theists, who once and sometimes still harass them. I do not believe two wrongs make a right. Thus, I present the dark side of the Philosophy of Science.]



Controversy (in Philosophy of Science) by [author unknown] 2011


If argument is to provide sufficient reasons for accepting or rejecting a claim, then why is disagreement possible?

Agreement is valued everywhere: it sounds friendlier and builds communities of like-minded individuals. Valuing unanimity, we may accept tradition without asking too many questions. Agreement is easy, and invites acceptance of ideas without much thought, whereas disagreement is criticism, involving a great deal of creativity and willingness to go against the grain, and more often than not produces conflict. Kuhn advocated agreement in his ‘normal science’, knowing that science and a measure of dogmatism occur naturally: there are far worse traditions than science. There is an alternative to this admittedly irrationalist solution, namely a rational justification: as Bacon said, by far the best proof is experience. The problem then becomes how does experience justify theory?
This formulation of the problem of justification is problematic itself, for our justifications are always insufficient: in arguments, the dissenter objects to an assumed premise, stirring up controversy all over again. And how can one object to the dissenter? By appealing to the assumed premise? I think not. For instance, after agreeing on the nature of our collective experience, how does this then justify any theory over another? There are too many problems left: the problem of induction, underdetermination, etc., and there are many competing solutions.

After a group of scientists agree on a set of experiences, any theory with a logical content that is equal to or lesser than the logical content of the set of experiences already known is, to put it mildly, uninteresting to scientists. Therefore, the group of scientists ought to find some kind of interesting theory, one that transcends experience. And yet, any theory with a logical content greater than the logical content of the set of experiences must then necessarily not follow deductively from this set; therefore, even though it may be the case that experience may indicate that some theories, to use Van Fraassen’s phrase, are presently empirically inadequate, experience by itself cannot justify a theory if its logical content transcends present experience. It is trivially true that an infinite number of theories are also presently empirically adequate, for they need only have logical consequences that agree with present experience. Therefore, our experiences cannot single out one theory as true without the help of scientists employing some sort of method that improves on the early empiricists. This, of course, does not bring up the frequent event of someone disagreeing with a single observation report.

For instance, a scientist might object to an outcome of a crucial experiment: if the outcome of a crucial experiment and a theory contradict one another, then the outcome of the crucial experiment cannot compel a scientist to reject a theory and the theory cannot compel a scientist to reject the outcome of a crucial experiment. Experience and theory both suffer under the problem of meta-underdetermination: either the experience or the theory is wrong–or both. In other words, why should the scientist assume the meta-theory (M1) that experience is a reliable way to sort out true from false theories and not assume the meta-theory (M2) that theory is a reliable way to sort out true from false experience? All that can be determined is that the two contradict one another; however, even this may not be the case, for experience is theory-laden. Furthermore, experience and a theory that appear to contradict one another may in fact exist coherently if an auxiliary hypothesis is adopted, calling their very incompatibility into question. Therefore, argument does not, and cannot, compel one to accept a proposal, at least not in its original sense. One solution is to modify the role of argument so that it is now designed to provide insufficient, but compelling reasons. This modification has weakened the role of argument: why one finds the subjective state of certitude of merit after it has ceased to guarantee the truth, I cannot say.

The new problem is as follows: when two people mutually agree on all premises, there is no controversy. Yet, all that we have established is agreement, not the truth of the premises. From here, we are once again forced to deal with Fries’ Trilemma...

Theory Parker notes: How do we know any of our reasoning is faultless? How do we know the conclusions we make from inferences are correct? Example: We hold a ball in our hand and then let go of it. It falls to the ground. We do this over and over again. The ball falls to the ground every time. Is it reasonable to conclude that – based upon all the previous instances – that the next time we let go of the ball it will fall to the ground? David Hume might object on the grounds of The Problem of Induction, though he did say our assumptions in such cases are useful (or if you prefer, practical). But HOW do we arrive at the conclusion that the ball will fall, by the memory of our previous experiences? Memories are faulty which is why I suppose we record results. But, at what point do we start drawing inferences from our data? At what point does reasoning begin? Mustn’t reasoning begin from doubt; that is, mustn’t we figure what we cannot doubt first before moving forward? This is exactly what Descartes attempted and failed to do (which he either did not recognize or failed to publicize for obvious reasons). Although we do not doubt many things for the sake of practicality, that does not mean there is anything that is beyond doubt. If everything can be doubted, it seems there should actually be less disagreement – or less anger over disagreements – in the world as we all agree there is nothing that can actually be agreed upon! If everyone were to assume this as a metaphysical truism…wait, we cannot do this because such a truism is susceptible to doubt. Perhaps reasoning isn’t the end-all philosophers wish it to be.