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Russell on the Value of Philosophy (Re: Glymour)

Much has been made of Clark Glymour’s manifesto on philosophy. Discussions of Glymour’s manifesto can be found here, here, and here. These discussions explore at length the details of Glymour’s manifesto. In this post I’m going to broaden the focus and briefly explore the value of philosophy assumed by Glymour.

Embed in Glymour’s manifesto is the assumption that the value of philosophy is determined by the technical results it produces and the new avenues of research it spawns. Glymour chastises philosophers and philosophical approaches that fall short of this ideal. While, no doubt, some of the value of philosophy derives from these important outputs of philosophical research Glymour has implicitly negated another aspect of the value of philosophy: uncertainty and questions that resist complete (and concrete) answers. In The Problems of Philosophy Bertrand Russell explains this aspect of philosophy as follows:

The value of philosophy is, in fact, to be sought largely in its very uncertainty…As soon as we begin to philosophise…we find…that even the most everyday things lead to problems to which only very incomplete answers can be given. Philosophy, though unable to tell us with certainty what is the true answer to the doubts which it raises, is able to suggest many possibilities which enlarge our thoughts and free them from the tyranny of custom. Thus, while diminishing our feeling of certainty as to what things are, it greatly increases our knowledge as to what they may be; it removes the somewhat arrogant dogmatism of those who have never traveled into the region of liberating doubt, and it keeps alive our sense of wonder by showing familiar things in an unfamiliar aspect.

The need for answers, proofs, and the policing of other, especially scientific, disciplines results from neglecting the importance of being satisfied with the raising of doubt, being satisfied with the uncertainty of philosophy. For Glymour that doubt must go somewhere, as it must eventually find a home in a discipline that produces answers—a discipline that is results-driven. This is how the value of philosophy is measured for Glymour: doubt finding its home in a results-driven domain. Given this view, it is natural for Glymour to insist on philosophy being grant-driven. Result-driven inquiry goes hand-in-hand with grant-driven inquiry. However, as explained by Russell, a great deal of the value of philosophy stems from its uncertainty—its ability to resist answers and results. If Glymour had heeded this element of the value of philosophy his manifesto might not have been so rigid and alienating, not to mention dangerous for the future of philosophy.

 
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Posted by on December 29, 2011 in Metaphilosophy

 

Mikhail on Universal Moral Grammar

There is an interview with John Mikhail found at the Philosophy Bites website. This interview provides an overview of his theory of Universal Moral Grammar. It’s a nice primer for reading his full theory as outlined in Elements of Moral Cognition. Directly access the interview by clicking here.

 
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Posted by on November 23, 2011 in Cognition, Moral Epistemology

 

How Rawls Might View Occupy Wall Street

This discussion was brought to my attention on Leiter Reports. It’s an interesting discussion with Joshua Cohen about Rawls’ theory of justice and how it relates to the Occupy Wall Street movement. A colleague of mine (Quentin Gee) notes the following quote by Rawls on his UCSB profile page.

“When politicians are beholden to their constituents for essential campaign funds, and a very unequal distribution of income and wealth obtains in the background culture, with the great wealth being in the control of corporate economic power, is it any wonder that congressional legislation is, in effect, written by lobbyists, and Congress becomes a bargaining chamber in which laws are bought and sold?” – John Rawls, The Law of Peoples

I find this quote apt in light of the Occupy Wall Street movement. I think the Occupy Wall Street movement could better theoretically frame its dialogue in light of Rawls’ political philosophy.

 
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Posted by on November 10, 2011 in Epistemology

 

New Books: Discussion on “Relying on Others”

At the New Books in Philosophy website there’s an interesting discussion on Sandy Goldberg’s recent book Relying on Others: An Essay in Epistemology (2010). Host Robert Talisse talks to Sandy about arguments in the book regarding the following topics: reliabilism, social epistemology, testimony and epistemic responsibility.

 

Philosophy TV: Partial Belief vs. Full Belief

Over at the Philosophy TV website there’s a good discussion of the notion of belief. Jonathan Weisberg and Kenny Easwaran discuss partial belief versus full belief. The discussion provides a solid overview of the different positions one could take on the interplay between probabilistic belief and full belief.

 

Evidence of Evidence is Evidence, or is it?

Branden Fitelson (forthcoming) provides counterexamples to Richard Feldman’s principle that Evidence of Evidence is Evidence (EEE). Here’s the principle in its initial (naïve) form:

(EEE1) If E (non-conclusively) supports the claim that (some subject) S possesses evidence which supports p, then E supports p. (Fitelson forthcoming: 1).

Fitelson’s counterexamples to (EEE) work by presupposing the “positive relevance” (i.e., increase-in-probability) notion of evidential support. In footnote 6 he indicates a more substantive principle of evidential support might be wielded in defending (EEE). In this post I want to explore this possibility, specifically in relation to the notion of propositional justification. Consider the following principle of propositional justification:

S is justified in believing that p iff S’s total evidence sufficiently supports p (Neta 2007: 197).

Though there are many issues that could be raised with this formulation of propositional justification, let’s see if a less demanding iteration of the principle could be used to resist Fitelson’s counterexamples to (EEE). Neta’s principle suggests the following notion of evidential support:

(1) E (evidentially) supports p iff S’s total evidence includes E and S’s total evidence (necessarily) supports p.

The counterexample to (EEE1) involves drawing a card c at random from a deck. All the evidence we are given regarding c is as follows:

(E1) c is a black card.

(E2) c is the ace of spades.

(p) c is an ace.

Imagine a guy named John knows what card c is, and the evidence above constitutes all the facts about the case. This means the following is the case:

(2) E1 supports the claim that John possesses evidence (E2) which supports p.

Positive relevance creates a problem for (EEE1) because (E1) doesn’t raise the probability of (p). (E1) alone is probabilistically irrelevant to (p); so, even though (E1) supports (E2), the second conjunct in (EEE1) is false (i.e., E1 doesn’t support p).

How does the counterexample fare under principle (1) instead of positive relevance? John’s total evidence includes (E1), and John’s total evidence (E1 and E2) necessarily supports (p). (E1) alone doesn’t necessarily support (p), but it also doesn’t support (not-p), and when coupled with (E2) it does necessarily support (p). In fact, (E2) entails (p). John’s total evidence might not sufficiently support (p), but his total evidence does necessarily do so. The next iteration of (EEE) runs as follows:

(EEE2) If E1 supports the claim that S possesses evidence E2 which supports p, then the conjunction of E1 and E2 supports p (Fitelson forthcoming: 2).

This seems like the defense I just gave for (EEE1), assuming (1). Didn’t I just claim the conjunction of (E1) and (E2) supports (p)? If so, then, assuming evidential support principle (1), it looks like the next counterexample will sink (EEE2). However, I think (EEE2) and (1) escape unscathed. Fitelson’s counterexample to (EEE2) is about a guy named Joe:

(E1) Joe has a full head of white hair.

(E2) Joe is over 35 years of age.

(p) Joe is bald.

The example works given the positive relevance principle because the conjunction of (E1 and E2) fails to raise the probability of (p). Being over 35 years of age might raise the probability that one is bald, but having a full head of white hair doesn’t raise the probability one is bald. (E1) supports (not-p), so the conjunction of (E1) and (E2) refutes (p). What about in relation to principle (1) instead of positive relevance?

(E1) is part of the total evidence. But, does the total evidence support (p)? More specifically, is the notion of total evidence equivalent to the conjunction of all the (relevant) evidence? I would argue it is possible to equate the total evidence with the conjunction of all relevant evidence, as I did in defending (EEE1) against a counterexample, but it is not necessarily the case that the total evidence must be regarded as all of the evidence conjoined. There is a probabilistic consideration in favor of this point.

The probabilistic consideration is that the total evidential support for (p) is not determined by simply conjoining the individual probabilities that (E1) and (E2) afford (p). Returning to the card counterexample, the probability that the card is a black card (E1) supports the claim the card is an ace (p) is the probability that: if the card is black, then the card is an ace. Only the ace of clubs and the ace of spades satisfy this condition, so the probability is 2/52 (approx. 4%).

The probability (E2: the card is the ace of spades) supports the claim the card is an ace (p) is 1, as the entailment takes on the maximum value. The fact that (E2) entails (p) means Pr(p|E2) = 1. The amount that the total evidence supports (p) is not simply the product of the probabilities of (p) given (E2) and (p) given (E1). This would yield a probability of Pr(p|2/52 x 52/52) = 104/2704 or about 4%.

A  better estimate is attained through subtraction of the two probabilities. This measures the degree to which one bit of evidence lessens the impact of another bit of evidence on the target proposition. This better approximates the total impact of (E1 and E2) on (p). This makes it the case that Pr(p|52/52 – 2/52) = 50/52 or 96%. The actual probability, though, would be 1 or 100% because the probability the card is black (E1) is swamped by the probability the card is the ace of spades (E2) in relation to the probability the card is an ace (p). As such, (E1) can be disregarded. Again, the correct probabilistic impact of the total evidence on the target proposition is not determined by a conjunction of all the evidence. Let’s apply this back to the second counterexample about Joe’s hair or lack-thereof:

Pr(p|E1) = 0

Pr(p|E2) = .20 (estimate of men over 35 who are bald)

Conjoining the total evidence, again, doesn’t refute the target proposition. Suppose John knows the age of Joe and (2) is true. That is, (E1) supports the claim that John possesses evidence (E2) that supports (p). Does the conjunction of (E1 and E2) refute (p), as Fitelson urges? Multiplying the probabilities, as given above, would yield a probability of 0. It would indeed refute (p). However, this case is dissimilar from the card drawing case because it uses vague terms. Being “bald” is not defined as having “no hair”. Most men who are “bald” still have some hair on their head. Being bald is defined in relation to “male pattern baldness.” This is a progressive condition and, much like the term “a heap”, is wrought with vagueness. The fact that Joe has a full head of white hair (E1) and Joe is over 35 years of age (p) doesn’t make it the case that there is zero probability that Joe is bald. Joe may have hair loss as a result of male pattern baldness, yet to a casual observer (like John) he may appear to have a full head of hair. This is especially the case for someone who has all white hair because the threshold for counting as having a full head of hair is plausibly lower when all of one’s hair is white. Due to vagueness in the terms in (E1) and (p), the fact that Joe is over 35 years of age (E2) is not swamped by (E1).

A better probability estimate is attained by (i) allowing Pr(p|E1) = .05 as a correction on boundary vagueness in the terms, then (ii) subtracting the probabilities to yield the impact of the total evidence on the target proposition: Pr(p|.20 – .05) = .15 or 15%. The total evidence still supports (i.e., does not outright refute) (p) even though the total evidence makes it more likely that (not-p) than (p) is the case.

References

Fitelson, Branden (forthcoming). “Evidence of Evidence is not (Necessarily) Evidence.” Analysis.

Neta, Ram (2007). “Propositional Justification, Evidence, and the Cost of Error.” Philosophical Issues.

 

Conference Videos: BLED – Knowledge, Understanding and Wisdom

Videos from the BLED conference on “Knowledge, Understanding and Wisdom” are now online. Click HERE to access the videos. In side-by-side format you can view both the video of the talk and the presentation slides from the talk. This avoids awkward transitions when one window pane tries to show both the video lecture and the accompanying slides.

It looks like the website videolectures.net provides a great venue for posting recorded talks. Hopefully, feasibility sensitive, using this site to post conference videos becomes a profession-wide standard.

 
 

Social Epistemology @ Philosophy TV

There’s a good discussion of social epistemology at the Philosophy TV website. Alvin Goldman and Jennifer Lackey provide a primer on this growing subfield.

 

Workshop: Logic and Methodology

There’s a great workshop at Stanford this weekend on logic, epistemology and science. This workshop features tutorials and talks at the intersection of those domains. In addition, the tutorials and talks draw on a number of formal methods (e.g., dynamic epistemic logic, learning theory and probability). Click here for more details on the workshop.

 

Workshop: Knowing How

There’s a workshop on “knowing how” at the University of St Andrews on July 2-3, 2011. Below is a blurb about the workshop and a link to the workshop’s website.

What is the nature of the knowledge one has when one knows how to do something? Gilbert Ryle (1949) famously claimed that “knowing how” could not be analysed in terms of “knowing that”. Recently, however, there has been a resurgence of support for “intellectualist” views according to which knowledge-how is a kind of knowledge-that. This intellectualist revival has been strongly opposed by some philosophers and the ensuing debates have stimulated a great deal of new research on knowledge-how. This joint Arché/Rutgers workshop will bring together leading researchers in the field to explore questions about the nature of knowledge-how and its relationship to knowledge-that.

Click here to access the workshop’s website.

 
 
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