Explore every episode of the podcast Increments
| Title | Pub. Date | Duration | |
|---|---|---|---|
| #0 - Introduction | 19 May 2020 | 00:08:16 | |
Ben and Vaden attempt to justify why the world needs another podcast, and fail. | |||
| #73 - The Unfairness of Proportional Representation | 13 Sep 2024 | 01:25:12 | |
Want to make everyone under 30 extremely angry? Tell them you don't like proportional representation. Tell them proportional representation sucks, just like recycling. In this episode, we continue to improve your popularity at parties by diving into Sir Karl's theory of democracy, and his arguments for why the first-past-the-post electoral system is superior to proportional representation systems. And if you find anyone left at the party who still wants to talk to you, we also cover Chapter 13 of Beginning of Infinity, where Deutsch builds upon Popper's theory. And always remember, First-Past-The-Post: If it's good enough for the horses, it's good enough for us. We discuss
What's the first post you past? Tell us over at incrementspodcast@gmail.com. | |||
| #64 - Libertarianism I: Intro and Moral Issues (w/ Bruce Nielson) | 07 Mar 2024 | 01:52:38 | |
Liberty! Freedom! Coercion! Taxes are theft! The State is The Enemy! Bitcoin! Crypto! Down with the central banks! Let's all return to the Gold Standard! Have you encountered such phrases in the wild? Confused, perhaps, as to why an afternoon beer with a friend become an extended diatribe against John Maynard Kaynes? Us too, which is why we're diving into the ideological source of such views: Libertarianism. Welcome to Part 1 of a four part series where we, with Bruce Nielson (@bnielson01) as our battle-hardened guide, dive into Scott Alexander's non-libertarian FAQ. Ought George help, or ought George respect the government's property rights? Let's find out. And make sure to check out Bruce's excellent The Theory Of Anything podcast here: https://podcasts.apple.com/us/podcast/the-theory-of-anything/id1503194218 We discuss
0.2: Do you hate libertarianism? To many people, libertarianism is a reaction against an over-regulated society, and an attempt to spread the word that some seemingly intractable problems can be solved by a hands-off approach. Many libertarians have made excellent arguments for why certain libertarian policies are the best options, and I agree with many of them. I think this kind of libertarianism is a valuable strain of political thought that deserves more attention, and I have no quarrel whatsoever with it and find myself leaning more and more in that direction myself. However, there’s a certain more aggressive, very American strain of libertarianism with which I do have a quarrel. This is the strain which, rather than analyzing specific policies and often deciding a more laissez-faire approach is best, starts with the tenet that government can do no right and private industry can do no wrong and uses this faith in place of more careful analysis. This faction is not averse to discussing politics, but tends to trot out the same few arguments about why less regulation has to be better. I wish I could blame this all on Ayn Rand, but a lot of it seems to come from people who have never heard of her. I suppose I could just add it to the bottom of the list of things I blame Reagan for.
How do you summon libertarians at a party? Finish the punchline and tell us over at incrementspodcast@gmail.com Special Guest: Bruce Nielson. | |||
| #63 - Recycling is the Dumps | 14 Feb 2024 | 01:06:49 | |
Close your eyes, and think of a bright and pristine, clean and immaculately run recycling center, green'r than a giant's thumb. Now think of a dirty, ugly, rotting landfill, stinking in the mid-day sun. Of these two scenarios, which, do you reckon, is worse for the environment? In this episode, Ben and Vaden attempt to reduce and refute a few reused canards about recycling and refuse, by rereading Rob Wiblin's excellent piece which addresses the aformentioned question: What you think about landfill and recycling is probably totally wrong. Steel yourselves for this one folks, because you may need to paper over arguments with loved ones, trash old opinions, and shatter previous misconceptions.
I will devote the rest of this section (and of this chapter) to brief appraisals of the recycling efforts for four materials — two key metals (steel and aluminum) and plastics and paper—and of electronic waste, a category of discarded material that would most benefit from much enhanced rates of recycling. A list of the top 9 recycled materials can be found here: https://www.rd.com/list/most-recyclable-materials/ Sources / Citations
Consider the Apex landfill in Las Vegas. This handles trash for the whole city, which is ~700K people. The base of the landfill is currently 9km2 , but they've hinted at expanding it in the future. So let's assume they more than double it and put it at 20km2 . The estimates are that this landfill will handle trash for ~300 years "at current rates". I'm not sure if that includes population growth, so let's play it safe and assume not. So how much space does each person need landfill wise for the next 300 years? We have 20km2 / 700K people = 28.5 m2 per person for 300 years. For 400M people, that's roughly 12,000 km2. The US is roughly 10,000,000 km2. That's 0.012% of the US needed for landfills for the next 300 years. We definitely have the space. Socials
What do you like to bring to your local neighbourhood tire-fire? Tell us over at incrementspodcast@gmail.com | |||
| #62 (Bonus) - The Principle of Optimism (Vaden on the Theory of Anything Podcast) | 01 Feb 2024 | 02:45:37 | |
Vaden has selfishly gone on vacation with his family, leaving beloved listeners to fend for themselves in the wide world of epistemological confusion. To repair some of the damage, we're releasing an episode of The Theory of Anything Podcast from last June in which Vaden contributed to a roundtable discussion on the principle of optimism. Featuring Bruce Nielson, Peter Johansen, Sam Kuypers, Hervé Eulacia, Micah Redding, Bill Rugolsky, and Daniel Buchfink. Enjoy! From The Theory of Anything Podcast description: Are all evils due to a lack of knowledge? Are all interesting problems soluble? ALL the problems, really?!?! And what exactly is meant by interesting? Also, should “good guys” ignore the precautionary principle, and do they always win? What is the difference between cynicism, pessimism, and skepticism? And why is pessimism so attractive to so many humans? Socials
Which unsolvable problem would you most like to solve? Send your answer via quantum tunneling to incrementspodcast@gmail.com Special Guests: Bruce Nielson and Sam Kuypers. | |||
| #61 - Debating Free Will: Frankenstein's Monster and a Filmstrip of the Universe (with Lucas Smalldon) | 17 Jan 2024 | 01:42:49 | |
While you're reading this you're having a thought. Something like "wow, I love the Increments podcast", or "those hosts are some handsome" or "I really wish people would stop talking about free will." Do you have a choice in the matter? Are you free to choose what you're thinking in any given moment, or is it determined by your genetics, environment, and existing ideas? Is the universe determined, are we all Frankenstein's monster? How does one profitably think about that question? Today we have Lucas Smalldon on to help us think through these questions. We reference Lucas's blog post titled reconciling-determinism-and-free-will. Because it's is barely more than a tweet, we've included the entire post here as well: Reconciling Free Will with DeterminismFree will and determinism seem to conflict with each other. But the apparent conflict disappears when we understand that determinism and free will simply describe the world from radically different perspectives and at fundamentally different levels. Free will makes sense only within the context of the physical world, whereas determinism makes sense only from a perspective that is outside the physical world. Consider the determinist statement, “The future exists and has always existed”. It seems like a contradiction in terms, but only because our language forces us to express the idea misleadingly in terms of the past and future. If we assign special meanings to the temporal words in the statement—namely, if by the future we mean “objectively real events that from the perspective of our present have not yet happened”; and if by always we mean “transcending time itself” rather than the usual “existing across all time”—then the contradiction resolves. Assigning these special meanings allows us to express determinism as atemporal and objective: as a description of a physical reality of which time is an attribute. Conversely, free will, which is by far the more intuitive concept, is needed to explain certain kinds of events (i.e., choices) that occur within time, and thus within the physical world that determinism describes from the outside. Determinism and free will are compatible. We really do make choices. It’s just that, from an atemporal determinist perspective, these choices have “always” existed. Follow Lucas on twitter or check out his blog. We discuss
How much do you want to want Frankenstein's monster? Send your answer down the tubes and over to incrementspodcast@gmail.com Special Guest: Lucas Smalldon. | |||
| #60 - Creativity and Computational Universality (with Bruce Nielson) | 04 Jan 2024 | 01:58:42 | |
Today we [finally] have on someone who actually knows what they're actually talking about: Mr. Bruce Nielson of the excellent Theory of Anything Podcast. We bring him on to straighten us out on the topics of creativity, machine intelligence, Turing machines, and computational universality - We build upon our previous conversation way back in Ask Us Anything I: Computation and Creativity, and suggest listening to that episode first. Go follow Bruce on twitter (https://twitter.com/bnielson01) and check out his Theory of Anything Podcast here. (Also Vaden's audio was acting up a bit in this episode, we humbly seek forgiveness.) We discuss
Create us up an email with something imaginatively rote, cliche and formulaic, and mail that creative stinker over to incrementspodcast@gmail.com Special Guest: Bruce Nielson. | |||
| #59 (C&R, Chap 8) - On the Status of Science and Metaphysics (Plus reflections on the Brett Hall blog exchange) | 22 Dec 2023 | 01:26:24 | |
Back to the C&R series baby! Feels goooooood. Need some bar-room explanations for why induction is impossible? We gotchu. Need some historical background on where your boy Isaac got his ideas? We gotchu. Need to know how to refute the irrefutable? Gotchu there too homie, because today we're diving into Conjectures and Refutations, Chapter 8: On the Status of Science and Metaphysics. Oh, and we also discuss, in admittedly frustrated tones, the failed blog exchange between Brett Hall and Vaden on prediction and Austrianism. If you want the full listening experience, we suggest reading both posts before hearing our kvetching: Hold on to your hats for this one listeners, because she starts off rather spicy. We discuss
Listening to this statement you may well wonder how I can possibly hold a theory to be false and irrefutable at one and the same time—I who claim to be a rationalist. For how can a rationalist say of a theory that it is false and irrefutable? Is he not bound, as a rationalist, to refute a theory before he asserts that it is false? And conversely, is he not bound to admit that if a theory is irrefutable, it is true? Now if we look upon a theory as a proposed solution to a set of problems, then the theory immediately lends itself to critical discussion—even if it is non-empirical and irrefutable. For we can now ask questions such as, Does it solve the problem? Does it solve it better than other theories? Has it perhaps merely shifted the problem? Is the solution simple? Is it fruitful? Does it perhaps contradict other philosophical theories needed for solving other problems? Because, as you [Kant] said, we are not passive receptors of sense data, but active organisms. Because we react to our environment not always merely instinctively, but sometimes con- sciously and freely. Because we can invent myths, stories, theories; because we have a thirst for explanation, an insatiable curiosity, a wish to know. Because we not only invent stories and theories, but try them out and see whether they work and how they work. Because by a great effort, by trying hard and making many mistakes, we may sometimes, if we are lucky, succeed in hitting upon a story, an explanation, which ‘saves the phenomena’; perhaps by making up a myth about ‘invisibles’, such as atoms or gravitational forces, which explain the visible. Because knowledge is an adventure of ideas. These ideas, it is true, are produced by us, and not by the world around us; they are not merely the traces of repeated sensations or stimuli or what not; here you were right. But we are more active and free than even you believed; for similar observations or similar environmental situations do not, as your theory implied, produce similar explanations in different men. Nor is the fact that we create our theories, and that we attempt to impose them upon the world, an explanation of their success, as you believed. For the overwhelming majority of our theories, of our freely invented ideas, are unsuccessful; they do not stand up to searching tests, and are discarded as falsified by experience. Only a very few of them succeed, for a time, in the competitive struggle for survival.
Would you rather be wrong or boring? Tell us at incrementspodcast@gmail.com | |||
| #58 - Ask Us Anything V: How to Read and What to Read | 29 Nov 2023 | 01:40:32 | |
Alright people, we made it. Six months, a few breaks, some uncontrollable laughter, some philosophy, many unhinged takes, a little bit of diarrhea and we're here, the last Ask Us Anything. After this we're never answering another God D*** question. Ever. We discuss
Producers of rational memes:
Producers of anti-rational memes:
What aren't you interested in, and how might you fix that? Tell us at incrementspodcast@gmail.com | |||
| #57 (Bonus) - A calm and soothing discussion of The Patriarchy | 15 Nov 2023 | 01:01:29 | |
We we're looking for a nice light topic for our patron only episode, so Vaden naturally chosen to chat about the patriarchy. I guess he didn't get into enough trouble in his personal life talking about it so he wanted to make his support and admiration for the patriarchy public. This is a sneak preview into the land of patreon bonus episodes, so be sure to fork over some cold hard cash if you'd like a bit more mansplaining in your life. We discuss
Who is a better meninist? Tell us at incrementspodcast@gmail.com | |||
| #56 - Ask Us Anything IV: Certainty, Emergence, and Popperian Imperatives | 01 Nov 2023 | 01:21:32 | |
Perhaps you thought, in your infinite ignorance, that the release of the previous episode marked the end of the age of the AMA! But nay my friends, the age of the AMA has just begun! We'll answer your questions until the cows come home; until Godot arrives; until all the world's babies are potty-trained. Or, at least, until we stop laughing. We discuss
Who is more annoying in the mornings? Tell us at incrementspodcast@gmail.com | |||
| #55 - Is all thought problem-solving? | 09 Oct 2023 | 00:54:09 | |
Our argument at the end of last episode spilled over into discord, DMs, and world news, so we felt compelled to dedicate a full episode to addressing the question "Is all thought problem solving?" Some arguments make history, like whether atomic bombs were required in WWII, whether all philosophy is simply a language game, and whether the chicken did indeed come before the egg. Will this be one of them? We cover:
Men, animals, plants, even unicellular organisms are constantly active. They are trying to improve their situation, or at least to avoid its deterioration. Even when asleep, the organism is actively maintaining the state of sleep: the depth (or else the shallowness) of sleep is a condition actively created by the organism, which sustains sleep (or else keeps the organism on the alert). Every organism is constantly preoccupied with the task of solving prob- lems. These problems arise from its own assessments of its condition and of its environment; conditions which the organism seeks to improve.
At bottom, this procedure seems to be the only logical one. It is also the procedure that a lower organism, even a single-cell amoeba, uses when trying to solve a problem. In this case we speak of testing movements through which the organism tries to rid itself of a troublesome problem. Higher organisms are able to learn through trial and error how a certain problem should be solved. We may say that they too make testing movements - mental testings - and that to learn is essentially to tryout one testing movement after another until one is found that solves the problem. We might compare the animal's successful solution to an expectation and hence to a hypothesis or a theory. For the animal's behaviour shows us that it expects (perhaps unconsciously or dispositionally) that in a similar case the same testing movements will again solve the problem in question. The behaviour of animals, and of plants too, shows that organisms are geared to laws or regularities. They expect laws or regularities in their surroundings, and I conjecture that most of these expectations are genetically determined - which is to say that they are innate.
Do studies show that Ben or Vaden is correct? Tell us at incrementspodcast@gmail.com | |||
| #72 (C&R, Chap. 19: Part II) - On the (alleged) Right of a Nation to Self-Determination | 27 Aug 2024 | 00:51:18 | |
Part two on Chapter 19 of Conjectures and Refutations! Last time we got a little hung up arguing about human behavior and motivations. Putting that disagreement aside, like mature adults, we move on to the rest of the chapter and Popper's remaining theses. In particular, we focus on Popper's criticism of the idea of a nation's right to self-determination. Things were going smoothly ... until roughly five minutes in, when we start disagreeing about what the "nation" in "nation state" actually means. (Note: Early listeners of this episode have commented that this one is a bit hard to follow - highly suggest reading the text to compensate for our many confusing digressions. Our bad, our bad). We discuss
The absurdity of the communist faith is manifest. Appealing to the belief in human freedom, it has produced a system of oppression without parallel in history. But the nationalist faith is equally absurd. I am not alluding here to Hitler’s racial myth. What I have in mind is, rather, an alleged natural right of man— the alleged right of a nation to self-determination. That even a great humanitarian and liberal like Masaryk could uphold this absurd- ity as one of the natural rights of man is a sobering thought. It suffices to shake one’s faith in the wisdom of philosopher kings, and it should be contemplated by all who think that we are clever but wicked rather than good but stupid. For the utter absurdity of the principle of national self-determination must be plain to anybody who devotes a moment’s effort to criticizing it. The principle amounts to the demand that each state should be a nation-state: that it should be confined within a natural border, and that this border should coincide with the location of an ethnic group; so that it should be the ethnic group, the ‘nation’, which should determine and protect the natural limits of the state. But nation-states of this kind do not exist. Even Iceland—the only exception I can think of—is only an apparent exception to this rule. For its limits are determined, not by its ethnic group, but by the North Atlantic—just as they are protected, not by the Icelandic nation, but by the North Atlantic Treaty. Nation-states do not exist, simply because the so-called ‘nations’ or ‘peoples’ of which the nationalists dream do not exist. There are no, or hardly any, homogenous ethnic groups long settled in countries with natural borders. Ethnic and linguistic groups (dialects often amount to linguistic barriers) are closely intermingled everywhere. Masaryk’s Czechoslovakia was founded upon the principle of national self-determination. But as soon as it was founded, the Slovaks demanded, in the name of this principle, to be free from Czech domination; and ultimately it was destroyed by its German minority, in the name of the same principle. Similar situations have arisen in practically every case in which the principle of national self- determination has been applied to fixing the borders of a new state: in Ireland, in India, in Israel, in Yugoslavia. There are ethnic minorities everywhere. The proper aim cannot be to ‘liberate’ all of them; rather, it must be to protect all of them. The oppression of national groups is a great evil; but national self-determination is not a feasible remedy. Moreover, Britain, the United States, Canada, and Switzerland, are four obvious examples of states which in many ways violate the nationality principle. Instead of having its borders determined by one settled group, each of them has man- aged to unite a variety of ethnic groups. So the problem does not seem insoluble.
How anybody who had the slightest knowledge of European history, of the shifting and mixing of all kinds of tribes, of the countless waves of peoples who had come forth from their original Asian habitat and split up and mingled when reaching the maze of peninsulas called the European continent, how anybody who knew this could ever have put forward such an inapplicable principle, is hard to understand.
The nationalist religion is strong. Many are ready to die for it, fer- vently believing that it is morally good, and factually true. But they are mistaken; just as mistaken as their communist bedfellows. Few creeds have created more hatred, cruelty, and senseless suffering than the belief in the righteousness of the nationality principle; and yet it is still widely believed that this principle will help to alleviate the misery of national oppression. My optimism is a little shaken, I admit, when I look at the near-unanimity with which this principle is still accepted, even today, without any hesitation, without any doubt—even by those whose political interests are clearly opposed to it.
In spite of our great and serious troubles, and in spite of the fact that ours is surely not the best possible society, I assert that our own free world is by far the best society which has come into existence during the course of human history.
But before examining these facts more closely, I wish to stress that I am very much alive to other facts also. Power still corrupts, even in our world. Civil servants still behave at times like uncivil masters. Pocket dictators still abound; and a normally intelligent man seeking medical advice must be prepared to be treated as a rather tiresome type of imbecile, if he betrays an intelligent interest—that is, a critical interest—in his physical condition.
I have in mind the standards and values which have come down to us through Christianity from Greece and from the Holy Land; from Socrates, and from the Old and New Testaments.
My third thesis is that since the time of the Boer War, none of the democratic governments of the free world has been in a position to wage a war of aggression. No democratic government would be united upon the issue, because they would not have the nation united behind them. Aggressive war has become almost a moral impossibility.
I believe that it is most important to say what the free world has achieved. For we have become unduly sceptical about ourselves. We are suspicious of anything like self-righteousness, and we find self-praise unpalatable. One of the great things we have learned is not only to be tolerant of others, but to ask ourselves seriously whether the other fellow is not perhaps in the right, and altogether the better man. We have learned the fundamental moral truth that nobody should be judge in his own cause. This, no doubt, is a symptom of a certain moral maturity; yet one may learn a lesson too well. Having discovered the sin of self-righteousness, we have fallen into its stereotyped inversion: into a stereotyped pose of self-depreciation, of inverted smugness. Having learned that one should not be judge in one’s own cause, we are tempted to become advocates for our opponents. Thus we become blind to our own achievements. But this tendency must be resisted.
Thus we learnt not only to tolerate beliefs that differ from ours, but to respect them and the men who sincerely held them. But this means that we slowly began to differentiate between sincerity and dogmatic stub- bornness or laziness, and to recognize the great truth that truth is not manifest, not plainly visible to all who ardently want to see it, but hard to come by. And we learnt that we must not draw authoritarian conclu- sions from this great truth but, on the contrary, suspect all those who claim that they are authorized to teach the truth.
Form a nation and liberate yo' selves over at incrementspodcast@gmail.com. | |||
| #54 - Ask Us Anything III: Emotional Epistemology | 18 Sep 2023 | 01:18:26 | |
Back again with AUA #3 - we're getting there people! Only, uhh, seven questions to go? Incremental progress baby. Plus, we see a good old Vaden and Ben fight in this one! Thank God, because things were getting a little stale with Vaden hammering on longtermism and Ben on cliodynamics. We cover:
Reach always has an explanation. But this time, to the best of my knowledge, the explanation is not yet known. If the reason for the jump in reach was that it was a jump to universality, what was the universality? The genetic code is presumably not universal for specifying life forms, since it relies on specific types of chemicals, such as proteins. Could it be a universal constructor? Perhaps. It does manage to build with inorganic materials sometimes, such as the calcium phosphate in bones, or the magnetite in the navigation system inside a pigeon’s brain. Biotechnologists are already using it to manufacture hydrogen and to extract uranium from seawater. It can also program organisms to perform constructions outside their bodies: birds build nests; beavers build dams. Perhaps it would it be possible to specify, in the genetic code, an organism whose life cycle includes building a nuclear-powered spaceship. Or perhaps not. I guess it has some lesser, and not yet understood, universality. In 1994 the computer scientist and molecular biologist Leonard Adleman designed and built a computer composed of DNA together with some simple enzymes, and demonstrated that it was capable of performing some sophisticated computations. At the time, Adleman’s DNA computer was arguably the fastest computer in the world. Further, it was clear that a universal classical computer could be made in a similar way. Hence we know that, whatever that other universality of the DNA system was, the universality of computation had also been inherent in it for billions of years, without ever being used – until Adleman used it. Beginning of Infinity, p.158 (emph added) References
Send Vaden an email with a thought you have not designed to solve a problem at incrementspodcast.com Socials
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| #53 - Ask Us Anything II: Disagreements and Decisions | 14 Aug 2023 | 01:34:10 | |
Ask us anything? Ask us everything! Back at it again with AUA Part 2/N. We wax poetic and wane dramatic on a number of subjects, including:
Questions
Quotes “The words or the language, as they are written or spoken,” he wrote, “do not seem to play any role in my mechanism of thought. The psychical entities which seem to serve as elements in thought are certain signs and more or less clear images which can be ‘voluntarily’ reproduced and combined...this combinatory play seems to be the essential feature in productive thought— before there is any connection with logical construction in words or other kinds of signs which can be communicated to others.” (Einstein) Contact us
Send Ben an email asking him why god why over at incrementspodcast.com | |||
| #52 - Ask Us Anything I: Computation and Creativity | 10 Jul 2023 | 01:13:29 | |
We debated calling this episode "An ode to Michael," because we set out to do an AMA but only get through his first two questions. But never fear, there are only 20 questions, so at this rate we should be done the AMA by the end of 2024. Who said we weren't fans of longtermism? Questions:
References:
Contact us
Support How much explaining could a universal explainer explain if a universal explainer could explain explaining? Tell us at incrementspodcast@gmail.com. | |||
| #51 - Truth, Moose, and Refrigerated Eggplant: Critiquing Chapman's Meta-Rationality | 29 May 2023 | 01:12:05 | |
Vaden comes out swinging against David Chapman's work on meta-rationality. Is Chapman pointing out a fatal flaw, or has Popper solved these problems long ago? Do moose see cups? Does Ben see cups? What the f*** is a cup? We discuss
References
Chapman Quotes Reasonableness is not interested in universality. It aims to get practical work done in specific situations. Precise definitions and absolute truths are rarely necessary or helpful for that. Is this thing an eggplant? Depends on what you are trying to do with it. Is there water in the refrigerator? Well, what do you want it for? What counts as baldness, fruit, red, or water depends on your purposes, and on all sorts of details of the situation. Those details are so numerous and various that they can’t all be taken into account ahead of time to make a general formal theory. Any factor might matter in some situation. On the other hand, nearly all are irrelevant in any specific situation, so determining whether the water in an eggplant counts, or if Alain is bald, is usually easy.
Do cow hairs that have come out of the follicle but that are stuck to the cow by friction, sweat, or blood count as part of the cow? How about ones that are on the verge of falling out, but are stuck in the follicle by only the weakest of bonds? The reasonable answer is “Dude! It doesn’t matter!”
We use words as tools to get things done; and to get things done, we improvise, making use of whatever materials are ready to hand. If you want to whack a piece of sheet metal to bend it, and don’t know or care what the “right” tool is (if there even is one), you might take a quick look around the garage, grab a large screwdriver at the “wrong” end, and hit the target with its hard rubber handle. A hand tool may have one or two standard uses; some less common but pretty obvious ones; and unusual, creative ones. But these are not clearly distinct categories of usage.
Popper Quotes Observation is always selective. It needs a chosen object, a definite task, an interest, a point of view, a problem. And its description presupposes a descriptive language, with property words; it presupposes similarity and classification, which in their turn presuppose interests, points of view, and problems. ‘A hungry animal’, writes Katz, ‘divides the environment into edible and inedible things. An animal in flight sees roads to escape and hiding places . . . Generally speaking, objects change . . . according to the needs of the animal.’ We may add that objects can be classified, and can become similar or dissimilar, only in this way—by being related to needs and interests. This rule applies not only to animals but also to scientists. For the animal a point of view is provided by its needs, the task of the moment, and its expectations; for the scientist by his theoretical interests, the special problem under investigation, his conjectures and anticipations, and the theories which he accepts as a kind of background: his frame of reference, his "horizon of expectations".
I believe that there is a limited analogy between this situation and the way we ‘use our terms’ in science. The analogy can be described in this way. In a branch of mathematics in which we operate with signs defined by implicit definition, the fact that these signs have no ‘definite meaning’ does not affect our operating with them, or the precision of our theories. Why is that so? Because we do not overburden the signs. We do not attach a ‘meaning’ to them, beyond that shadow of a meaning that is warranted by our implicit definitions. (And if we attach to them an intuitive meaning, then we are careful to treat this as a private auxiliary device, which must not interfere with the theory.) In this way, we try to keep, as it were, within the ‘penumbra of vagueness’ or of ambiguity, and to avoid touching the problem of the precise limits of this penumbra or range; and it turns out that we can achieve a great deal without discussing the meaning of these signs; for nothing depends on their meaning. In a similar way, I believe, we can operate with these terms whose meaning wehave learned ‘operationally’. We use them, as it were, so that nothing depends upon their meaning, or as little as possible. Our ‘operational definitions’ have the advantage of helping us to shift the problem into a field in which nothing or little depends on words. Clear speaking is speaking in such a way that words do not matter.
Frege’s opinion is different; for he writes: “A definition of a concept ... must determine unambiguously of any object whether or not it falls under the concept . . . Using a metaphor, we may say: the concept must have a sharp boundary.” But it is clear that for this kind of absolute precision to be demanded of a defined concept, it must first be demanded of the defining concepts, and ultimately of our undefined, or primitive, terms. Yet this is impossible. For either our undefined or primitive terms have a traditional meaning (which is never very precise) or they are introduced by so-called “implicit definitions”—that is, through the way they are used in the context of a theory. This last way of introducing them—if they have to be “introduced”—seems to be the best. But it makes the meaning of the concepts depend on that of the theory, and most theories can be interpreted in more than one way. As a result, implicity defined concepts, and thus all concepts which are defined explicitly with their help, become not merely “vague” but systematically ambiguous. And the various systematically ambiguous interpretations (such as the points and straight lines of projective geometry) may be completely distinct.
What I do suggest is that it is always undesirable to make an effort to increase precision for its own sake—especially linguistic precision—since this usually leads to loss of clarity, and to a waste of time and effort on preliminaries which often turn out to be useless, because they are bypassed by the real advance of the subject: one should never try to be more precise than the problem situation demands. ... One further result is, quite simply, the realization that the quest for precision, in words or concepts or meanings, is a wild-goose chase. There simply is no such thing as a precise concept (say, in Frege’s sense), though concepts like “price of this kettle” and “thirty pence” are usually precise enough for the problem context in which they are used.
Contact us
How nebulous is your eggplant? Tell us at incrementspodcast@gmail.com. | |||
| #50 - On the Evolutionary Origins of Storytelling, Art, and Science | 24 Apr 2023 | 02:00:53 | |
Fifty godd*** episodes! 'Tis been a ride full of debate, drinks, questionable arguments, Ben becoming both a dualist and a social media addict, and Vaden stalwartly not changing his mind about a single thing. To celebrate, we dive into a thesis which connects many strands of what we've discussed over the years: Brian Boyd's work on art and fiction. Boyd provides an evolutionary account of why we're heavily invested in both creating and consuming fictional narratives. If this was simply a fun habit without any real advantage, such a propensity would have been selected against long ago because creating fiction requires an enormous amount of time. This raises the question: What is the advantage of fiction? Why is producing it adaptive? Brian Boyd is a distinguished professor emeritus at the University of Auckland. His most well-known for his scholarship on Vladimir Nabokov, and is currently writing a biography on Karl Popper. You can understand why Vaden got so excited about him. Note: Added after publishing : Looks like chapter markers aren't working correctly on some players, discussion of theory begins at 00:40:43 We discuss
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Quotes We crave information. But because we have a much more open-ended curiosity than other animals, we have a special appetite for pattern. We crave the high yield of novel kinds of pattern. So we not only chase and tussle, we not only play physically, but we also play cognitively, with patterns of the kinds of information that matter most to us: sound, sight, and, in our ultrasocial species, social information. We play with the rhythm and pitch and shape of sounds in music and song; with colors and shapes in drawing and painting and mudpies or sandcastles; and with patterns of social information in pretend play and story. In the social world, we see patterns of identity (who are they?), personality (what are they like?), society (whom are they related to? whom do they team up with? how do they rank?). In the world of events, we see patterns of cause and effect. In the world of social events, we see patterns of intention, action, and outcome. (Stacks of Stories, Stories of Stacks - Boyd) To sum up: I’ve explored the hypothesis that art—or at least many forms of art—exploit visual aesthetics for no direct adaptive reason. Making and looking at art does not, and probably never did, result in more surviving offspring. There are, to be sure, adaptive explanations why certain visual patterns give human beings aesthetic, intellectual and sexual pleasure: they are cues to understandable, safe, productive, nutritious or fertile things in the world. And since we are a toolmaking, technological species, one of the things that we can do with our ingenuity, aside from trapping animals, detoxifying plants, conspiring against our enemies and so on, is to create purified, concentrated, supernormal, artificial sources of these visual pleasures, just for the sheer enjoyment experienced by both maker and viewer. (Pinker) In the 1950s, when Desmond Morris supplied chimpanzees in his care with paint, brushes, and paper, they threw themselves into painting provided they received no external reward. Those who were offered food would make a few perfunctory strokes and break off quickly to seek another tasty morsel. But those whose motivation remained uncorrupted by “payment” developed a fierce commitment to painting. They painted intensely, persisting, while the session lasted, until they thought a sheet finished, though they would never glance at their work later. (On the Origin of Stories, pg 94) Our capacity to understand other minds so well, which arises especially from our cooperative disposition, allows us to understand false belief: we appreciate clearly that others may not know information relevant to the situation that we happen to know. That also means that we realize * we * may not know what we need to know, and that realization drives human curiosity. (Stacks of Stories, Stories of Stacks - Boyd) Very young children do not readily think offline, away from the here and now. They do not easily recall their recent past, but they can easily use the present props of toys, whether homemade or manufactured, to conjure up scenarios involving agents that hook their attention. They learn to think in a sustained fashion in ways decoupled from the here and now, first by using physical props as fellow agents, then gradually by raiding the readymade stories and characters of their culture. By building on our sociality, fiction stretches our imaginations, taking us from our immediate present along tracks we can easily follow offline because they are the fresh tracks of agents. (Stacks of Stories, Stories of Stacks - Boyd) In the 1989 TV movie The Naked Lie the unpleasant and self-centered Webster shows no sympathy for a prostitute who has been killed. When Victoria asks him, “What if it were your sister?” he sneers: “I don’t have a sister, but if I did, she wouldn’t be a hooker.” Later in the movie Victoria muses to another character: “You know that sister Webster doesn’t have? Well, she doesn’t know how lucky she is.” We easily follow Victoria’s initial counterfactual, Webster’s counterfactual refutation of her condition, and Victoria’s comically contradictory counterfactual consequence, the sister who, because she does not exist, cannot know how lucky she is not to do so if she has to suffer Webster as her brother. Stories help train us to explore possibility as well as actuality, effortlessly and even playfully, and that capacity makes all the difference. (On the Origin of Stories, pg 188) Contact us
What patterns have you been playing with recently? Tell us your story over at incrementspodcast@gmail.com Image Credit: Kinza Riza, from the Atlantic article. | |||
| #49 - AGI: Could The End Be Nigh? (With Rosie Campbell) | 22 Mar 2023 | 01:24:53 | |
When big bearded men wearing fedoras begin yelling at you that the end is nigh and superintelligence is about to kill us all, what should you do? Vaden says don't panic, and Ben is simply awestruck by the ability to grow a beard in the first place. To help us think through the potential risks and rewards of ever more impressive machine learning models, we invited Rosie Campbell on the podcast. Rosie is on the safety team at OpenAI and, while she's more worried about the existential risks of AI than we are, she's just as keen on some debate over a bottle of wine. We discuss:
References: Contact us
Prove you're creative by inventing the next big thing and then send it to us at incrementspodcast@gmail.com Special Guest: Rosie Campbell. | |||
| #48 (C&R Chap. 18) - Utopia and Violence | 24 Feb 2023 | 01:00:41 | |
You may, perchance, have noticed that the sweeping utopian movements of the past did not end well. And most of them involved an horrific amount of violence. Is this connection just chance, or is there something inherent to utopian thinking which leads to violent ends? We turn to Chapter 18 of Conjectures and Refutations where Popper gives us his spicy take. We discuss
** Link to chapter **: Quotes A rationalist, as I use the word, is a man who attempts to reach decisions by argument and perhaps, in certain cases, by compromise, rather than by violence. He is a man who would rather be unsuccessful in convincing another man by argument than successful in crushing him by force, by intimidation and threats, or even by persuasive propaganda. I believe that we can avoid violence only in so far as we practise this attitude of reasonableness when dealing with one another in social life; and that any other attitude is likely to produce violence—even a one-sided attempt to deal with others by gentle persuasion, and to convince them by argument and example of those insights we are proud of possessing, and of whose truth we are absolutely certain. We all remember how many religious wars were fought for a religion of love and gentleness; how many bodies were burned alive with the genuinely kind intention of saving souls from the eternal fire of hell. Only if we give up our authoritarian attitude in the realm of opinion, only if we establish the attitude of give and take, of readiness to learn from other people, can we hope to control acts of violence inspired by piety and duty. In the latter case political action will be rational only if we first determine the final ends of the political changes which we intend to bring about. It will be rational only relative to certain ideas of what a state ought to be like. Thus it appears that as a preliminary to any rational political action we must first attempt to become as clear as possible about our ultimate political ends; for example the kind of state which we should consider the best; and only afterwards can we begin to determine the means which may best help us to realize this state, or to move slowly towards it, taking it as the aim of a historical process which we may to some extent influence and steer towards the goal selected. Now it is precisely this view which I call Utopianism. Any rational and non-selfish political action, on this view, must be preceded by a determination of our ultimate ends, not merely of intermediate or partial aims which are only steps towards our ultimate end, and which therefore should be considered as means rather than as ends; therefore rational political action must be based upon a more or less clear and detailed description or blueprint of our ideal state, and also upon a plan or blueprint of the historical path that leads towards this goal. The Utopian method, which chooses an ideal state of society as the aim which all our political actions should serve, is likely to produce violence can be shown thus. Since we cannot determine the ultimate ends of political actions scientifically, or by purely rational methods, differences of opinion concerning what the ideal state should be like cannot always be smoothed out by the method of argument. They will at least partly have the character of religious differences. And there can hardly be tolerance between these different Utopian religions. Utopian aims are designed to serve as a basis for rational political action and discussion, and such action appears to be possible only if the aim is definitely decided upon. Thus the Utopianist must win over, or else crush, his Utopianist competitors who do not share his own Utopian aims and who do not profess his own Utopianist religion. Work for the elimination of concrete evils rather than for the realization of abstract goods. Do not aim at establishing happiness by political means. Rather aim at the elimination of concrete miseries. Or, in more practical terms: fight for the elimination of poverty by direct means—for example, by making sure that everybody has a minimum income. Or fight against epidemics and disease by erecting hospitals and schools of medicine. Fight illiteracy as you fight criminality. But do all this by direct means. Choose what you consider the most urgent evil of the society in which you live, and try patiently to convince people that we can get rid of it. But do not try to realize these aims indirectly by designing and working for a distant ideal of a society which is wholly good. However deeply you may feel indebted to its inspiring vision, do not think that you are obliged to work for its realization, or that it is your mission to open the eyes of others to its beauty. Do not allow your dreams of a beautiful world to lure you away from the claims of men who suffer here and now. Our fellow men have a claim to our help; no generation must be sacrificed for the sake of future generations, for the sake of an ideal of happiness that may never be realized. In brief, it is my thesis that human misery is the most urgent problem of a rational public policy and that happiness is not such a problem. The attainment of happiness should be left to our private endeavours. It is a fact, and not a very strange fact, that it is not so very difficult to reach agreement by discussion on what are the most intolerable evils of our society, and on what are the most urgent social reforms. Such an agreement can be reached much more easily than an agreement concerning some ideal form of social life. For the evils are with us here and now. They can be experienced, and are being experienced every day, by many people who have been and are being made miserable by poverty, unemployment, national oppression, war and disease. Those of us who do not suffer from these miseries meet every day others who can describe them to us. This is what makes the evils concrete. This is why we can get somewhere in arguing about them; why we can profit here from the attitude of reasonableness. We can learn by listening to concrete claims, by patiently trying to assess them as impartially as we can, and by considering ways of meeting them without creating worse evils I believe that it is quite true that we can judge the rationality of an action only in relation to some aims or ends. But this does not necessarily mean that the rationality of a political action can be judged only in relation to an _historical end._ The appeal of Utopianism arises from the failure to realize that we cannot make heaven on earth. What I believe we can do instead is to make life a little less terrible and a little less unjust in each generation. A good deal can be achieved in this way. Much has been achieved in the last hundred years. More could be achieved by our own generation. There are many pressing problems which we might solve, at least partially, such as helping the weak and the sick, and those who suffer under oppression and injustice; stamping out unemployment; equalizing opportunities; and preventing international crime, such as blackmail and war instigated by men like gods, by omnipotent and omniscient leaders. All this we might achieve if only we could give up dreaming about distant ideals and fighting over our Utopian blueprints for a new world and a new man. ** References **
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Do you see your sweeping utopian blueprints in first person or third person? Send these blueprints over to incrementspodcast@gmail.com Image credit: Engin_Akyurt | |||
| #47 (Bonus) - Dualism, Reductionism, and Explanation Pancakes | 16 Jan 2023 | 01:32:30 | |
Second holiday season bonus episode! Vaden joins Chesto on The Declaration podcast to talk about monism, dualism, the reality of abstractions, emergence, and reductionism. This convo was recorded in 2019, but much of the content is evergreen and we think it still makes for interestin' listenin'. Except the sound quality, which leaves much to be desired. Thanks Blue Yeti. We discuss:
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Are emails real? Tell us at incrementspodcast@gmail.com. Photo credit: https://www.johndcook.com/blog/2019/11/07/optimization-dominoes-and-frankenstein/ | |||
| #46 (Bonus) - Arguing about probability (with Nick Anyos) | 19 Dec 2022 | 01:59:16 | |
We make a guest appearance on Nick Anyos' podcast to talk about effective altruism, longtermism, and probability. Nick (very politely) pushes back on our anti-Bayesian credo, and we get deep into the weeds of probability and epistemology. You can find Nick's podcast on institutional design here, and his substack here. We discuss:
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Sick of hearing us talk about this subject? Understandable! Send topic suggestions over to incrementspodcast@gmail.com. Photo credit: James O’Brien for Quanta Magazine | |||
| #45 - Four Central Fallacies of AI Research (with Melanie Mitchell) | 31 Oct 2022 | 00:53:29 | |
We were delighted to be joined by Davis Professor at the Sante Fe Insitute, Melanie Mitchell! We chat about our understanding of artificial intelligence, human intelligence, and whether it's reasonable to expect us to be able to build sophisticated human-like automated systems anytime soon. Follow Melanie on twitter @MelMitchell1 and check out her website: https://melaniemitchell.me/ We discuss:
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Eliezer was more scared than Douglas about AI, so he wrote a blog post about it. Who wrote the blog post, Eliezer or Douglas? Tell us at over at incrementspodcast@gmail.com. Special Guest: Melanie Mitchell. | |||
| #71 (C&R, Chap 19: Part I) - The History of Our Time: An Optimist's View | 02 Aug 2024 | 01:12:50 | |
Back to the Conjectures and Refutations series, after a long hiatus! Given all that's happening in the world and the associated rampant pessimism, we thought it would be appropriate to tackle Chapter 19 - A History of Our Time: An Optimist's View. We get through a solid fifth of the chapter, at which point Ben and Vaden start arguing about whether people are fundamentally good, fundamentally bad, or fundamentally driven by signalling and incentives. And we finally answer the all-important question on everyone's mind: Does Adolf Eichmann support defunding the police? Banal Lives Matter. We discuss
Now I come to the word ‘Optimist’. First let me make it quite clear that if I call myself an optimist, I do not wish to suggest that I know anything about the future. I do not wish to pose as a prophet, least of all as a historical prophet. On the contrary, I have for many years tried to defend the view that historical prophecy is a kind of quackery. I do not believe in historical laws, and I disbelieve especially in anything like a law of progress. In fact, I believe that it is much easier for us to regress than to progress. Though I believe all this, I think that I may fairly describe myself as an optimist. For my optimism lies entirely in my interpretation of the present and the immediate past. It lies in my strongly appreciative view of our own time. And whatever you might think about this optimism you will have to admit that it has a scarcity value. In fact the wailings of the pessimists have become somewhat monotonous. No doubt there is much in our world about which we can rightly complain if only we give our mind to it; and no doubt it is sometimes most important to find out what is wrong with us. But I think that the other side of the story might also get a hearing. And whatever you might think about this optimism you will have to admit that it has a scarcity value. In fact the wailings of the pessimists have become somewhat monotonous. No doubt there is much in our world about which we can rightly complain if only we give our mind to it; and no doubt it is sometimes most important to find out what is wrong with us. But I think that the other side of the story might also get a hearing. We have become very clever, according to Russell, indeed too clever. We can make lots of wonderful gadgets, including television, high-speed rockets, and an atom bomb, or a thermonuclear bomb, if you prefer. But we have not been able to achieve that moral and political growth and maturity which alone could safely direct and control the uses to which we put our tremendous intellectual powers. This is why we now find ourselves in mortal danger. Our evil national pride has prevented us from achieving the world-state in time.To put this view in a nutshell: we are clever, perhaps too clever, but we are also wicked; and this mixture of cleverness and wickedness lies at the root of our troubles. My first thesis is this. We are good, perhaps a little too good, but we are also a little stupid; and it is this mixture of goodness and stupidity which lies at the root of our troubles. The main troubles of our time—and I do not deny that we live in troubled times—are not due to our moral wickedness, but, on the contrary, to our often misguided moral enthusiasm: to our anxiety to better the world we live in. Our wars are fundamentally religious wars; they are wars between competing theories of how to establish a better world. And our moral enthusiasm is often misguided, because we fail to realize that our moral principles, which are sure to be over-simple, are often difficult to apply to the complex human and political situations to which we feel bound to apply them. (All Popper) “The real problem of humanity is the following: We have Paleolithic emotions, medieval institutions and godlike technology. And it is terrifically dangerous, and it is now approaching a point of crisis overall.”
What do Benny Chugg and Adolf Eichmann have in common? I mean, what don't they have in common? Tell us over at incrementspodcast@gmail.com. | |||
| #44 - Longtermism Revisited: What We Owe the Future | 03 Oct 2022 | 01:02:04 | |
Like moths to a flame, we come back to longtermism once again. But it's not our fault. Will MacAskill published a new book, What We Owe the Future, and billions (trillions!) of lives are at stake if we don't review it. Sisyphus had his task and we have ours. We're doing it for the (great great great ... great) grandchildren. We discuss:
References: Quote: "For instance, I’m worried people will feel bait-and-switched if they get into EA via WWOTF then do an 80,000 Hours call or hang out around their EA university group and realize most people think AI risk is the biggest longtermist priority, many thinking this by a large margin." Contact us
How long is your termist? Tell us at incrementspodcast@gmail.com | |||
| #43 - Artificial General Intelligence and the AI Safety debate | 28 Aug 2022 | 01:07:50 | |
Some people think that advanced AI is going to kill everyone. Some people don't. Who to believe? Fortunately, Ben and Vaden are here to sort out the question once and for all. No need to think for yourselves after listening to this one, we've got you covered. We discuss:
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Which prompt would you send to GPT-3 in order to end the world? Tell us before you're turned into a paperclip over at incrementspodcast@gmail.com | |||
| #42 (C&R, Chap 12+13) - Language and the Body-Mind Problem | 21 Jul 2022 | 00:50:39 | |
Ben and Vaden sit down to discuss what is possibly Popper's most confusing essay ever: Language and the Body-Mind Problem: A restatement of Interactionism. Determinism, causality, language, bodies, minds, and Ferris Buhler. What's not to like! Except for the terrible writing, spanning the entire essay. And before we get to that, we revolutionize the peer-review system in less than 10 minutes. We discuss
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Quotes This, I think, solves the so-called problem of 'other minds'. If we talk to other people, and especially if we argue Once we understand the causal behaviour of the machine, we realize that its behaviour is purely expressive or If the behaviour of such a machine becomes very much like that of a man, then we may mistakenly believe that It is true that the presence of Mike in my environment may be one of the physical 'causes' of my saying, 'Here is The fear of obscurantism (or of being judged an obscurantist) has prevented most anti-obscurantists from saying When's the last time you argued with your thermometer? Tell us over at incrementspodcast@gmail.com Image Credit: http://humanities.exeter.ac.uk/modernlanguages/research/groups/linguistics/ | |||
| #41 - Parenting, Epistemology, and EA (w/ Lulie Tanett) | 20 Jun 2022 | 01:18:15 | |
We're joined by the wonderful Lulie Tanett to talk about effective altruism, pulling spouses out of burning buildings, and why you should prefer critical rationalism to Bayesianism for your mom's sake. Buckle up! We discuss:
References Social Media Everywhere Report your beliefs and focus your Gendlin's at incrementspodcast@gmail.com. Special Guest: Lulie Tanett. | |||
| #40 - The Myth of The Framework: On the possibility of fruitful discussion | 30 May 2022 | 00:45:31 | |
Is there any possibility of fruitful dialogue with your mildly crazy, significantly intoxicated uncle at Thanksgiving dinner? We turn to Karl Popper's essay, The Myth of the Framework, to find out. Popper argues that it's wrong to assume that fruitful conversation is only possible among those who share an underlying framework of beliefs and assumptions. In fact, there's more to learn in difficult conversations which lack such a framework. We discuss
Quotes I think what religion and politics have in common is that they become part of people's identity, and people can never have a fruitful argument about something that's part of their identity. By definition they're partisan. - Paul Graham, Keep your identity small The story of Babel is the best metaphor I have found for what happened to America in the 2010s, and for the fractured country we now inhabit. Something went terribly wrong, very suddenly. We are disoriented, unable to speak the same language or recognize the same truth. We are cut off from one another and from the past. It’s been clear for quite a while now that red America and blue America are becoming like two different countries claiming the same territory, with two different versions of the Constitution, economics, and American history. But Babel is not a story about tribalism; it’s a story about the fragmentation of everything. It’s about the shattering of all that had seemed solid, the scattering of people who had been a community. It’s a metaphor for what is happening not only between red and blue, but within the left and within the right, as well as within universities, companies, professional associations, museums, and even families. - Jonathan Haidt, Why the past 10 years of American life have been uniquely stupid The proponents of relativism put before us standards of mutual understanding which are unrealistically high. And when we fail to meet these standards, they claim that understanding is impossible. The myth of the framework can be stated in one sentence, as follows. A rational and fruiful discussion is impossible unless the participants share a common framework of basic assumptions or, at least, unless they have agreed on such a framework for the purpose of the discussion. As I have formulated it here, the myth sounds like a sober statement, or like a sensible warning to which we ought to pay attention in order to further rational discussion. Some people even think that what I describe as a myth is a logical principle, or based on a logical principle. I think, on the contrary, that it is not only a false statement, but also a vicious statement which, if widely believed, must undermine the unity of mankind, and so must greatly increase the likelihood of violence and of war. This is the main reason why I want to combat it, and to refute it. Although I am an admirer of tradition, and conscious of its importance, I am, at the same time, an almost orthodox adherent of unorthodoxy: _I hold that orthodoxy is the death of knowledge, since the growth of knowledge depends entirely on the existence of disagreement. Admittedly, disagreement may lead to strif, and even to violence. And this, I think, is very bad indeed, for I abhor violence. Yet disagreement may also lead to discussion, to argument, and to mutual criticism. And these, I think, are of paramount importance. I suggest that the greatest step towards a better and more peaceful world was taken when the war of swords was first supported, and later sometimes even replaced, by a war of words. This is why my topic is of some practical significance._ - Karl Popper, MotF, pg. 34 My thesis is that logic neither underpins the myth of the framework nor its denial, but that we can try to learn from each other. Whether we succeed will depend largely on our goodwill, and to some extent also on our historical situation, and on our problem situation. - Karl Popper, MotF, pg. 38 References
Social media everywhere Tell us about your shaken framework at incrementspodcast@gmail.com Image: Cornelis Anthonisz (1505 – 1553) – The Fall of the Tower of Babel (1547) | |||
| #39 - The Enigma of Reason | 28 Apr 2022 | 01:01:59 | |
The most reasonable and well-reasoned discussion of reason you can be reasonably expected to hear. Today we talk about the book The Enigma of Reason by Dan Sperber and Hugo Mercier. But first, get ready for dogs, modern art, and babies! *We discuss *
Quotes: The interactionist approach, on the other hand, makes two contrasting predictions. In the production of arguments, we should be biased and lazy; in the evaluation of arguments, we should be demanding and objective— demanding so as not to be deceived by poor or fallacious arguments into accepting false ideas, objective so as to be ready to revise our ideas when presented with good reasons why we should. In our interactionist approach, the normal conditions for the use of reasoning are social, and more specifically dialogic. Outside of this environment, there is no guarantee that reasoning acts for the benefits of the reasoner. It might lead to epistemic distortions and poor decisions. This does not mean reasoning is broken, simply that it has been taken out of its normal conditions. References
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Send a reason, any reason, any reason at all, to incrementspodcast@gmail.com. | |||
| #38 (C&R Series, Ch. 2) - Wittgenstein vs Popper | 08 Mar 2022 | 01:03:45 | |
We cover the spicy showdown between the two of the world's most headstrong philosophers: Ludwig Wittgenstein and Karl Popper. In a dingy Cambridge classroom Wittgenstein once threatened Popper with a fireplace poker. What led to the disagreement? In this episode, we continue with the Conjectures and Refutations series by analyzing Chapter 2: The Nature of Philosophical Problems And Their Roots In Science, where Popper outlines his agreements and disagreements with Mr. Ludwig Wittgenstein. We discuss:
Quotes My first thesis is that every philosophy, and especially every philosophical ‘school’, is liable to degenerate in such a way that its problems become practically indistinguishable from pseudo-problems, and its cant, accordingly, practically indistinguishable from meaningless babble. This, I shall try to show, is a consequence of philosophical inbreeding. The degeneration of philosophical schools in its turn is the consequence of the mistaken belief that one can philosophize without having been compelled to philosophize by problems which arise outside philosophy—in mathematics, for example, or in cosmology, or in politics, or in religion, or in social life. In other words my first thesis is this. Genuine philosophical problems are always rooted in urgent problems outside philosophy, and they die if these roots decay. C&R p.95 His question, we now know, or believe we know, should have been: ‘How are successful conjectures possible?’ And our answer, in the spirit of his Copernican Revolution, might, I suggest, be something like this: Because, as you said, we are not passive receptors of sense data, but active organisms. Because we react to our environment not always merely instinctively, but sometimes consciously and freely. Because we can invent myths, stories, theories; because we have a thirst for explanation, an insatiable curiosity, a wish to know. Because we not only invent stories and theories, but try them out and see whether they work and how they work. Because by a great effort, by trying hard and making many mistakes, we may sometimes, if we are lucky, succeed in hitting upon a story, an explanation, which ‘saves the phenomena’; perhaps by making up a myth about ‘invisibles’, such as atoms or gravitational forces, which explain the visible. Because knowledge is an adventure of ideas. C&R p.128 If you were to threaten us with a common household object, what would it be? Tell us at incrementspodcast@gmail.com, or on twitter: @VadenMasrani, @BennyChugg, @IncrementsPod. | |||
| #37 - Montessori Education w/ Matt Bateman | 16 Feb 2022 | 01:21:46 | |
We're joined today by Matt Bateman, one of the founders of Higher Ground Education, to discuss the Montessori method of education and how it compares to other teaching methodologies. Get ready for tiny furniture, putting on your jacket upside down, and teaching your toddler to make eggs benedict. We discuss:
Bio: Matt is one of the founders of Higher Ground Education, a worldwide Montessori network. He runs Montessorium, Higher Ground’s think tank. He holds a PhD in philosophy from the University of Pennsylvania, where he focused on the philosophy of science. Make sure to follow him on twitter for some golden education nuggets References:
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Special Guest: Matt Bateman. | |||
| #36 - Analyzing Effective Altruism as a Social Movement | 27 Jan 2022 | 00:56:15 | |
In what is hopefully the last installment of Vaden and Ben debate Effective Altruism, we ask if EA lies on the cultishness (yes, that's a word) spectrum. We discuss:
Error Correction intro segment
There’s a reason the most impressive ivermectin studies came from parts of the world where worms are prevalent, he says. Parasites suppress the immune system, making it more difficult for the human body to fight off viruses. Thus, getting rid of worm infections makes it easier for COVID-19 patients to bounce back from the virus. See full post below and summary news article here
Join the movement at incrementspodcast@gmail.com. Follow us on twitter at @IncrementsPod and on Youtube. | |||
| #35 - Climate Change III: Fossil Fuels | 29 Nov 2021 | 00:47:48 | |
Come experience the thrill of the shill as we discuss the somewhat-controversial natural resource called "fossil fuels". In this episode, we drill deep into opto-pessimist Vaclav Smil's excellent book Oil: A Beginner's Guide, in what is possibly our only episode to feature heterodox Russian-Ukrainian science, subterranean sound waves, and that goop lady - what's her name? It's unbelievable, right? We discuss:
(Note to Big Oil: Please send shilling fees to incrementspodcast@gmail.com) References
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Quotes Modern life now begins and ends amidst the plethora of plastics whose synthesis began with feedstocks derived from oil - because hospitals teem with them. Surgical gloves, flexible tubing, catheters, IV containers, sterile packaging, trays, basins, bed pans and rails, thermal blankets and lab ware: naturally, you are not aware of these surroundings when a few hours or a few days old, but most of us will become all too painfully aware of them six, seven or eight decades later. And that recital was limited only to common hospital items made of polyvinylchloride; countless other items fashioned from a huge variety of plastics are in our cars, aeroplanes, trains, homes, offices and factories.
A free market has not been one of the hallmarks of the 150 years of oil’s commercial history. The oil business has seen repeated efforts to fix product prices by controlling either the level of crude oil extraction or by dominating its transportation and processing, or by monopolizing all of these aspects. The first infamous, and successful, attempt to do so was the establishment of Standard Oil in Cleveland in 1870. The Rockefeller brothers (John D. and William) and their partners used secretive acquisitions and deals with railroad companies to gain the control of oil markets first in Cleveland, then in the Northeast, and eventually throughout the US. By 1904 what was now known as the Standard Oil Trust controlled just over 90% of the country’s crude oil production and 85% of all sales.
Photochemical smog was first observed in Los Angeles in the 1940s and its origins were soon traced primarily to automotive emissions. As car use progressed around the world al] major urban areas began to experience seasonal (Toronto, Paris) or near-permanent (Bangkok, Cairo) levels of smog, whose effects range from impaired health (eye irritation, lung problems) to damage to materials, crops and coniferous trees. A recent epidemiological study in California also demonstrated that the lung function of children living within 500m of a freeway was seriously impaired and that this adverse effect (independent of overall regional air quality) could result in significant lung capacity deficits later in life. Extreme smog levels now experienced in Beijing, New Delhi and other major Chinese and Indian cities arise from the combination of automotive traffic and large-scale combustion of coal in electricity-generating plants and are made worse by periodic temperature inversions that limit the depth of the mixing layer and keep the pollutants near the ground.
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| #70 - ... and Bayes Bites Back (w/ Richard Meadows) | 09 Jul 2024 | 01:30:34 | |
Sick of hearing us shouting about Bayesianism? Well today you're in luck, because this time, someone shouts at us about Bayesianism! Richard Meadows, finance journalist, author, and Ben's secretive podcast paramour, takes us to task. Are we being unfair to the Bayesians? Is Bayesian rationality optimal in theory, and the rest of us are just coping with an uncertain world? Is this why the Bayesian rationalists have so much cultural influence (and money, and fame, and media attention, and ...), and we, ahem, uhhh, don't? Check out Rich's website, his book Optionality: How to Survive and Thrive in a Volatile World, and his podcast. We discuss
What's your favorite theory that is neither true nor useful? Tell us over at incrementspodcast@gmail.com. Special Guest: Richard Meadows. | |||
| #34 - Climate Change II: Growth, Degrowth, Reactions, Responses | 10 Nov 2021 | 00:55:03 | |
In this episode Ben convinces Vaden to become a degrowther. We plan how to live out the rest of our lives on an organic tomato farm in Canada in December, sewing our own clothes and waxing our own candles. Step away from the thermostat Jimmy. We discuss:
And we respond to some of your criticism of the previous episode, including:
Social media everywhere
References
Quotes On Degrowth This would be a way of life based on modest material and energy needs but nevertheless rich in other dimensions – a life of frugal abundance. It is about creating an economy based on sufficiency, knowing how much is enough to live well, and discovering that enough is plenty. In a degrowth society we would aspire to localise our economies as far and as appropriately as possible. This would assist with reducing carbon-intensive global trade, while also building resilience in the face of an uncertain and turbulent future. Wherever possible, we would grow our own organic food, water our gardens with water tanks, and turn our neighbourhoods into edible landscapes as the Cubans have done in Havana. As my friend Adam Grubb so delightfully declares, we should “eat the suburbs”, while supplementing urban agriculture with food from local farmers’ markets. - Samuel Alexander, Life in a 'degrowth' economy, and why you might actually enjoy it It would be nice to hear it straight for once. Global warming is real, it’s here, and it’s mind-bogglingly dangerous. How bad it gets—literally, the degree—depends on how quickly the most profligate countries rein in their emissions. Averting catastrophe will thus require places like the United States and Canada to make drastic cutbacks, bringing their consumption more closely in line with the planetary average. Such cuts can be made more or less fairly, and the richest really ought to pay the most, but the crucial thing is that they are made. Because, above all, stopping climate change means giving up on growth. That will be hard. Not only will our standards of living almost certainly drop, but it’s likely that the very quality of our society—equality, safety, and trust—will decline, too. That’s not something to be giddy about, but it’s still a price that those of us living in affluent countries should prepare to pay. Because however difficult it is to slow down, flooding Bangladesh cannot be an option. In other words, we can and should act. It’s just going to hurt. - Daniel Immerwahr, Growth vs the Climate On Perennial Apocalypticism My offices were so cold I couldn't concentrate, and my staff were typing with gloves on. I pleaded with Jimmy to set the thermostats at 68 degrees, but it didn't do any good. Mostafa K. Tolba, executive director of the United Nations environmental program, told delegates that if the nations of the world continued their present policies, they would face by the turn of the century ''an environmental catastrophe which will witness devastation as complete, as irreversible, as any nuclear holocaust.'' A senior U.N. environmental official says entire nations could be wiped off the face of the Earth by rising sea levels if the global warming trend is not reversed by the year 2000. Coastal flooding and crop failures would create an exodus of "eco-refugees", threatening political chaos, said Noel Brown, director of the New York office of the U.N. Environment Program, or UNEP. He said governments have a 10-year window of opportunity to solve the greenhouse effect before it goes beyond human control." On Environmental Conservation It’s not the case that humankind has failed to conserve habitat. By 2019, an area of Earth larger than the whole of Africa was protected, an area that is equivalent to 15 percent of Earth’s land surface. The number of designated protected areas in the world has grown from 9,214 in 1962 to 102,102 in 2003 to 244,869 in 2020. - Michael Shellenburger, Apocalypse Never, p.75 Thanks to habitat protection and targeted conservation efforts, many beloved species have been pulled from the brink of extinction, including albatrosses, condors, manatees, oryxes, pandas, rhinoceroses, Tasmanian devils, and tigers; according to the ecologist Stuart Pimm, the overall rate of extinctions has been reduced by 75 percent. - Steven Pinker, Enlightenment Now, p.160 On Environmental Optimism
See the remaining 294 good news stories here, here, and here Set your thermostats to 68, put those gloves on, and send an email over to incrementspodcast@gmail.com | |||
| #33 (C&R Series, Ch. 3) - Instrumentalism and Essentialism | 25 Oct 2021 | 00:40:10 | |
Galileo vs the church - whose side are you on? Today we discuss Chapter 3 of Conjectures and Refutations, Three Views Concerning Human Knowledge. This is a juicy one, as Popper manages to simultaneously attack both philosophers and physicists, as he takes on instrumentalism and essentialism, two alternatives to his 'conjecture and refutation' approach to knowledge. We discuss:
See More:
Quotes: Thus my criticism of essentialism does not aim at establishing the non-existence of essences; it merely aims at showing the obscurantist character of the role played by the idea of essences in the Galilean philosophy of science (down to Maxwell, who was inclined to believe in them but whose work destroyed this belief). In other words my criticism tries to show that, whether essences exist or not, the belief in them does not help us in any way and indeed is likely to hamper us; so that there is no reason why the scientist should assume their existence. But they are more than this, as can be seen from the fact that we submit them to severe tests by trying to deduce from them some of the regularities of the known world of common experience i.e. by trying to explain these regularities. And these attempts to explain the known by the unknown (as I have described them elsewhere) have immeasurably extended the realm of the known. They have added to the facts of our everyday world the invisible air, the antipodes, the circulation of the blood, the worlds of the telescope and the microscope, of electricity, and of tracer atoms showing us in detail the movements of matter within living bodies. All these things are far from being mere instruments: they are witness to the intellectual conquest of our world by our minds. But there is another way of looking at these matters. For some, science is still nothing but glorified plumbing, glorified gadgetmaking—‘mechanics’; very useful, but a danger to true culture, threatening us with the domination of the near-illiterate (of Shakespeare’s ‘mechanicals’). It should never be mentioned in the same breath as literature or the arts or philosophy. Its professed discoveries are mere mechanical inventions, its theories are instruments—gadgets again, or perhaps super-gadgets. It cannot and does not reveal to us new worlds behind our everyday world of appearance; for the physical world is just surface: it has no depth. The world is just what it appears to be. Only the scientific theories are not what they appear to be. A scientific theory neither explains nor describes the world; it is nothing but an instrument. What's the essential nature of this podcast? Tell us at incrementspodcast@gmail.com | |||
| #32 - Climate Change I: Initial Thought-Crimes | 06 Oct 2021 | 00:51:00 | |
After the immensely positive response to our previous episode on the Weinstein brothers - thanks @robertwiblin! - we thought we would keep giving the people what they want, and what they want is a long discussion on climate change. Specifically, the subject for today is: "The State of the Climate Debate". We touch on:
We expect very little pushback on this episode. References
Quotes But real climate solutions are ones that steer these interventions to systematically disperse and devolve power and control to the community level, whether through community-controlled renewable energy, local organic agriculture or transit systems genuinely accountable to their users. Even if nuclear power were clean, safe, economic, assured of ample fuel, and socially benign, it would still be unattractive because of the political implications of the kind of energy economy it would lock us into. -- Amory Lovins, quoted from Forbes piece by Michael Shellenberger Send us panic-induced email at incrementspodcast@gmail.com. | |||
| #31 - The Fall of the Weinstein Republic | 14 Sep 2021 | 00:54:51 | |
Today we take your twitter questions before doing a deep dive into the Weinstein fiasco (Bret and Eric, not Harvey.) If you haven't heard of the Weinstein's before, then we suggest you run away before we drag you down into a rabbit hole filled with acronyms, anti-vaxxers, and theories of ... everything? anything? literally anything at all? Topics we touch:
References: Animal Suffering
Weinsteins
Quotes: Every intellectual has a very special responsibility. He has the privilege and the opportunity of studying. In return, he owes it to his fellow men (or 'to society') to represent the results of his study as simply, clearly and modestly as he can. The worst thing that intellectuals can do - the cardinal sin - is to try to set themselves up as great prophets vis-à-vis their fellow men and to impress them with puzzling philosophies. Anyone who cannot speak simply and clearly should say nothing and continue to work until he can do so. What would you say to your half million twitter followers who want to know your opinion on everything? Tell us at incrementspodcast@gmail.com. | |||
| #30 - Let's all just have a good cry (w/ Christofer Lövgren) | 30 Aug 2021 | 01:39:14 | |
Christofer Lövgren, host of the marvelous Do Explain podcast and world's most famous Swede (second perhaps only to that Alfred fellow with the peace prize), joins us on the pod to teach us how podcasting is really done. And how to pronounce his last name. When we're not all sobbing, we touch on:
Check out Chris on twitter (@ReachChristofer) and Do Subscribe to Do Explain. References:
Blow your nose, dry your eyes, and send us a tear-stained email at incrementspodcast@gmail.com. Special Guest: Christofer Lövgren. | |||
| #29 - Some Scattered Thoughts on Superforecasting | 16 Aug 2021 | 00:45:20 | |
We're back! Apologies for the delay, but Vaden got married and Ben was summoned to be an astronaut on the next billionaire's vacation to Venus. This week we're talking about how to forecast the future (with this one simple and easy trick! Astrologers hate them!). Specifically, we're diving into Philip Tetlock's work on Superforecasting. So what's the deal? Is it possible to "harness the wisdom of the crowd to forecast world events"? Or is the whole thing just a result of sloppy statistics? We believe the latter is likely to be true with probability 64.9% - no, wait, 66.1%. Intro segment: "The Sentience Debate": The moral value of shrimps, insects, and oysters Relevant timestamps:
Main References:
Additional references mentioned in the episode:
Use your Good Judgement and send us email at incrementspodcast@gmail.com. | |||
| #28 (C&R Series, Ch. 9) - Why is Logic Applicable to Reality? | 19 Jul 2021 | 01:01:25 | |
Why do logic and mathematics work so well in the world? Why do they seem to describe reality? Why do they they enable us to design circuit boards, build airplanes, and listen remotely to handsome and charming podcast hosts who rarely go off topic? To answer these questions, we dive into Chapter 9 of Conjectures and Refutations: Why are the Calculi of Logic and Arithmetic Applicable to Reality?. But before we get to that, we touch on some of the good stuff: evolutionary psychology, cunnilingus, and why Robin is better than Batman. References:
Quotes: “The indescribable world I have in mind is, of course, the world I have ‘in my mind’—the world which most psychologists (except the behaviourists) attempt to describe, somewhat unsuccessfully, with the help of what is nothing but a host of metaphors taken from the languages of physics, of biology, and of social life.” “In so far as a calculus is applied to reality, it loses the character of a logical calculus and becomes a descriptive theory which may be empirically refutable; and in so far as it is treated as irrefutable, i.e. as a system of logically true formulae, rather than a descriptive scientific theory, it is not applied to reality.” Send us the most bizarre use of evolutionary psychology you've seen at incrementspodcast@gmail.com. | |||
| #27 - A Conversation with Marianne | 28 Jun 2021 | 02:01:28 | |
There are many overused internet keywords that could be associated with this conversation, but none of them quite seem right. So here's a poem instead: The Ogre does what ogres can, About a subjugated plain, Send us an email at incrementspodcast@gmail.com Image from https://www.wilsoncenter.org/blog-post/the-august-1968-red-square-protest-and-its-legacy Audio updated: 05/07/2021 | |||
| #26 - Moral Philosophy Cage Match (with Dan Hageman) | 08 Jun 2021 | 01:33:35 | |
In a rare turn of events, it just so happened that one or perhaps both of your charming co-hosts spewed a bit of nonsense about Derek Parfit in a previous episode, and we had to bring in a heavy hitter to sort us out. Today we're joined by friend of the podcast Mr. Dan Hageman, immuno-oncologist by day and aspiring ethicist by night, who gently takes us to task for misunderstanding Parfit and the role of ethical theorizing, and for ignoring the suffering of pigeons. The critiques land, and convince Vaden that we should dedicate our resources towards providing safe and affordable contraception for Apex predators. We cover all sorts of ground in this episode, including:
References:
Dan Hageman is a biomed engineer who works in immuno-oncology, but in his not-so-free time strives to sell himself as an amateur philosopher and aspiring 'Effective Altruist'. He spends much of this time trying to keep up with impactful charities focused on the reduction and/or prevention of extreme suffering, and in 2020 helped co-found a hopefully burgeoning side project called ‘Match for More’. He would like to note that the IPAs are to blame for any and all errors/misapprehensions made during his lively discussion with epic friends and podcast hosts, Ben and Vaden. How many insect lives are morally equivalent to one human life? Send us your best guess at incrementspodcast@gmail.com. We'll reveal the correct answer in episode 1000. Update 13/06/21: The original title of this episode was "Meta-ethics Cage Match (with Dan Hageman)" Special Guest: Dan Hageman. | |||
| #25 - Mathematical Explanation with Mark Colyvan | 24 May 2021 | 02:07:37 | |
We often talk of explanation in the context of empirical sciences, but what about explanation in logic and mathematics? Is there such a thing? If so, what does it look like and what are the consequences? In this episode we sit down with professor of philosophy Mark Colyvan and explore
References:
Mark Colyvan is a professor of philosophy at the University of Sydney, and a visiting professor (and, previously, Humboldt fellow) at Ludwig-Maximilians University in Munich. He has a wide array of research interests, including the philosophy of mathematics, philosophy of logic, decision theory, environmental philosophy, and ecology. He has authored three books: The Indispensability of Mathematics (Oxford University Press, 2001), Ecological Orbits: How Planets Move and Populations Grow (Oxford University Press, 2004, co-authored with Lev Ginzburg), and An Introduction to the Philosophy of Mathematics (Cambridge University Press, 2012). Special Guest: Mark Colyvan. | |||
| #69 - Contra Scott Alexander on Probability | 20 Jun 2024 | 01:45:09 | |
After four episodes spent fawning over Scott Alexander's "Non-libertarian FAQ", we turn around and attack the good man instead. In this episode we respond to Scott's piece "In Continued Defense of Non-Frequentist Probabilities", and respond to each of his five arguments defending Bayesian probability. Like moths to a flame, we apparently cannot let the probability subject slide, sorry people. But the good news is that before getting there, you get to here about some therapists and pedophiles (therapeutic pedophelia?). What's the probability that Scott changes his mind based on this episode? We discuss
During the pandemic, Dominic Cummings said some of the most useful stuff that he received and circulated in the British government was not forecasting. It was qualitative information explaining the general model of what’s going on, which enabled decision-makers to think more clearly about their options for action and the likely consequences. If you’re worried about a new disease outbreak, you don’t just want a percentage probability estimate about future case numbers, you want an explanation of how the virus is likely to spread, what you can do about it, how you can prevent it. Is it bad that one term can mean both perfect information (as in 1) and total lack of information (as in 3)? No. This is no different from how we discuss things when we’re not using probability. Do vaccines cause autism? No. Does drinking monkey blood cause autism? Also no. My evidence on the vaccines question is dozens of excellent studies, conducted so effectively that we’re as sure about this as we are about anything in biology. My evidence on the monkey blood question is that nobody’s ever proposed this and it would be weird if it were true. Still, it’s perfectly fine to say the single-word answer “no” to both of them to describe where I currently stand. If someone wants to know how much evidence/certainty is behind my “no”, they can ask, and I’ll tell them.
What's your credence in Bayesianism? Tell us over at incrementspodcast@gmail.com. | |||
| #24 - Popper's Three Worlds | 11 May 2021 | 01:13:16 | |
This episode begins with a big announcement! Ben has officially become a cat person, and is now Taking Cats Seriously. Vaden follows up with some news of his own, before diving into the main subject for today's episode - Popper's Three Worlds.
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| #23 - Physics, Philosophy, and Free Will with Sam Kuypers | 03 May 2021 | 01:33:44 | |
We are joined by the great Sam Kuypers for a conversation on physics, philosophy, and free will.
Links:
Send us an email or explode into dust - your choice: incrementspodcast@gmail.com. Special Guest: Sam Kuypers. | |||
| #22 - Thinking Through Thought Experiments | 15 Apr 2021 | 01:16:16 | |
In this episode, we discuss Peter Singer's famous drowning child thought experiment, the role of moral theories, and the role of thought experiments in moral reasoning. From our perspectives, the conversation went something like this:
References in main segment:
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| #21 (C&R Series, Ch.1) - The Problem of Induction | 23 Mar 2021 | 00:53:58 | |
After a long digression, we finally return to the Conjectures and Refutations series. In this episode we cover Chapter 1: Science: Conjectures and Refutations. In particular, we focus on one of the trickiest Popperian concepts to wrap one's head around - the problem of induction.
And in case you were wondering what happened to the two unfalsifiable theories Popper attacks in this chapter, you'll be pleased to know that they have merged into a super theory. We give you Psychoanalytic-Marxism: http://oldsite.english.ucsb.edu/faculty/janmohamed/Psychoanalytic-Marxism.pdf. audio updated: 29/08/2021 | |||