
How to Do Philosophy - samb
http://www.paulgraham.com/philosophy.html
======
DanielBMarkham
I skipped philosophy and always regretted it, for the same reasons pg mentions
(it seems to be the ultimate in reality)

In the last 3 years, however, I've picked up some great philosophy CDs from
The Teaching Company. I spent 400 bucks instead of all that tuition, and I
learned enough philosophy to really appreciate it.

I agree somewhat and disagree somewhat with Paul's essay. On one hand,
pragmatism seems to be the only rational resposne to so much generalizing! And
he's right -- philosopher's have continuously pushed the boundaries of
language well past the breaking point.

But I think Paul overgeneralizes, which is ironic since that seems to be part
of the claim he's making against philosophy. I view the field as really smart
people trying to come to grasp ultimate truths on which the rest of science
can be constructed. Many times they have succeede, like J.S. Mills, or Newton.
Philosophy generates science.

But you can't take it too seriously. Philosophy is like a dance, or a way to
play the tuba. If you're having fun with it, and you're generating something
of value (I would agree with the life-changing criteria but simply making a
buck from geralizing where nobody else did is enough for me) then you're a
philosopher. Anybody who's ever sat designing a program where you get that "a
ha!" moment, where you realize by generalizing in these few areas you've made
a whole new practical and valuable thing, is right up there with Russell in my
book. Anybody who has went through requirements sessions, only to have the
code still not match the needs because of the slipperiness of language
understands Wittgenstein.

------
ingenium
I'm currently a philosophy of science and molecular biology double major, and
I have to say I agree with Paul Graham's criticisms of traditional philosophy.
None of it really makes sense, and is generally nothing more than someone's
opinion. Yet we hold philosophers such as Aristotle in high regard.

Philosophy of science is different from classical philosophy in that it
focuses on more concrete aspects. One of the best classes I took was the
philosophy of artificial intelligence. We discussed what it is to be
conscious, and how we differed from a computer, it at all.

Other classes focused on the history of evolution or relativity and studied
how these theories were formed and the arguments from the scientific community
against them. While a lot of the readings are books or essays by people simply
giving their opinions, I've learned to consider what they have to say, but
that it is OK and in fact encouraged to disagree and give your own opinion.
Since philosophy cannot be "proven" like a mathematical proof, another's
opinions are not any more correct than my own as long as both are formed
logically.

What I took from philosophy was not the opinions of the "great philosophers",
but rather was the ability to think about things logically and confidently
make my own opinions on them.

~~~
euccastro
So what's your take on consciousness, and how/whether we differ from
computers?

~~~
ingenium
Basically, consciousness is nothing special and we don't differ from computer
at all in that we're simply a more complex computer than anything we've
created thus far.

~~~
the900
Can you offer defense of that position please?

~~~
ingenium
The brain is composed of neurons. Each neuron either fires or it doesn't, just
like on or off in a computer. This is determined by chemical reactions in and
outside the cell. A powerful enough computer can simulate this down to the
atomic level, it's just physics. Just because the computers we build don't
function the same as the brain doesn't mean that the brain isn't a computer.
Some attempts at AI have taken this approach, and while they generally work,
we don't yet have the processing power to scale it.

When a certain stimulus happens, the effects it has on the brain, which
include thoughts, is predictable and computable by doing the physics. We just
have this illusion of "free will" and making choices. Our personalities are
simply the result of how our brain's wiring developed from our environmental
stimuli.

This also brings to light an important topic in philosophy of science:
determinism. Is the world deterministic or not? If it's not, then physics and
the sciences simply don't work. If the world is deterministic, which all
evidence we have says that it is, then free will cannot exist. It's just
easier and more comforting for people to pretend we have free will.

~~~
euccastro
Yet that doesn't even address consciousness. Just behaviour.

I don't mean consciousness as in functioning state of the brain (i.e., as
opposed to unconsciousness), or about the ability of a representational system
to picture and reason about itself. I talk about the _feeling_ of being (I
wrote a semi-serious comment about this in this thread: search for
metaesthesia).

You can rightly claim that this is not observable beyond the first person, and
thus it's out of the scope of science. But I guess we all have a personal
unscientific take on it, or we can make up one as good as any other when so
prompted. That was what I was asking you about.

~~~
rms
My take is that consciousness is probably unique to humanity. Yet other great
entities, probably have something better than consciousness. Because of the
limitations of our own consciousness and what our language allows us to
express, we won't ever be able to comprehend the supreme state of existence
that makes up what a star has that is better than consciousness. It just
doesn't make sense to me to look at a star and somehow perceive ourselves as
better or different than that dumb object because we think.

~~~
euccastro
Better? What does that mean in this context? How do you compare a
consciousness to a 'supreme state of existence', for value or otherwise? Who
can perceive both, to perform such a comparison?

Hate to be unpoetic, but how is a star anything more than a big ball of
burning gas? I don't feel humans are 'better' than stars. The only loosely
related comparison I can think of is complexity: there is more to know about
humans than about stars.

~~~
rms
>Who can perceive both, to perform such a comparison?

Our fourth dimensional overlords.

It's really tough to go anywhere with this conversation because it quickly
hits the limits of what our consciousness can express. I feel that our
consciousness is missing something that would allow us to understand why the
big ball of burning gas exists on a higher plane of existence than us. This is
of course completely impossible to justify.

~~~
euccastro
Yes, our reasoning platform is not made to deal with this kind of stuff, but
it's fun, in a perverse way, to see where can it take us.

Kinda like passing a bitmap image to an audio player, or passing it through a
mp3 compressor and loading the resulting data in an image viewer, trying to
discover anything interesting in the output.

------
pmetzger
In addition to Sokal's hack on "Social Text", I believe that Rob Pike did a
test in which random texts produced by running a Markov chain over Derrida
were found to be indistinguishable by informed readers from actual Derrida.
(I'm probably misremembering at least some details of the actual incident but
the gist is, I'm pretty sure, true.)

~~~
pmetzger
I've done a bit of research -- the Pike incident involved Baudrillard, not
Derrida.

~~~
kcl
All that proves is that Baudrillard's message is invariant under Markov
chains. I'd like see a mathematician produce an argument of such fine
structure.

~~~
jey
In other words, contains 0 bits of information?

------
JeffL
Although unpopular with many people, Ayn Rand approached philosophy in some
ways as you are proposing. She strove to discover general principles that,
once grasped, change the way one acts. Personally, reading and understanding
her philosophy has changed my life and the decisions I make a great deal.

For anyone interested, I have a site <http://www.ImportanceOfPhilosophy.com>
that explains why I think philosophy is so important and which is mainly based
on Ayn Rand's philosophy.

~~~
byrneseyeview
One of the ways I (and others) knock Ayn is that she didn't have an effect on
later developments in philosophy. But she _did_ have an effect on people's
lives. By pg's definition, is she more relevant -- or is she reheated
Nietzsche with some Stirner stirred in?

~~~
neilc
IMHO Rand is vastly different from Nietzsche. There is obviously some degree
of influence, but Nietzsche is subjective, anti-systematic and anti-rational,
while Rand is almost the canonical example of a philosophy that attempts to be
objective, systematic and rational.

As for Rand's limited influence on subsequent development in philosophy,
that's an interesting point. Why is this the case? Even if you disagree with
Rand's philosophy, I think it's pretty outrageous that her work isn't even
mentioned in more university philosophy programs. There are only a few other
philosophers whose work provides as complete a system for understanding
reality, the nature of knowledge, and the nature of ethics (I'd include
Aristotle, Plato, and Hegel as others that are similarly complete, but there
aren't too many after that).

So why is Rand's work not taught more often? I'd say that is mostly the result
of the biases and predilections of the typical university philosophy
department.

~~~
gwenhwyfaer
No, it's for the same reason that intelligent design isn't taught in biology
classes, or that the timecube theory isn't taught in physics classes, or that
homeopathy isn't taught in med school. Rand's output was pseudophilosophy.

~~~
neilc
On what grounds would you call Rand's work "pseudophilosophy", rather than
philosophy proper? Just because you don't like something does not mean it is
automatically disqualified from the class of philosophies.

I think that to qualify as a philosophy, something must be a system of thought
that proposes a notion of metaphysics, epistemology, and a system of ethics.
Rand's "output" obviously qualifies, whether you happen to agree with it or
not.

Intelligent design and time cube theory ought not to be taught because they
can be objectively verified as false. Such a test plainly does not apply to
philosophy -- and even if it did, it would disqualify plenty of philosophers
who _are_ taught, such as the pre-Socratic philosopher Thales.

~~~
gwenhwyfaer
> On what grounds would you call Rand's work "pseudophilosophy", rather than
> philosophy proper?

Well, for a start, there was the fact that she reviewed, and dismissed on
"philosophical" grounds, a book of Immanuel Kant's _after she read the back
cover_. Sure, that's an example, but by no means an atypical one. She
dismissed nearly everything after Aristotle, usually on superficial grounds.
Such wholesale dismissal of the established field, such grandiosity of claims
(especially in the face of such shallow thinking) has direct parallels with
pseudoscience.

> I would personally say that to qualify as a philosophy, something must be a
> system of thought that proposes a notion of metaphysics, epistemology, and a
> system of ethics. Rand's "output" obviously qualifies

...for a definition of "philosophy" you have pretty much quoted verbatim from
her work, but without admitting that or even acknowledging the existence of
alternative perspectives? You _do see_ the problem with that, don't you...?

> Intelligent design and time cube theory ought not to be taught because they
> can be objectively verified as false.

No. They can't. That's the whole _point_ of pseudoscience - if their claims
were verifiable but wrong, it would just be forgotten. But pseudoscientists
make unverifiable claims _precisely_ in order to claim that because their
claims have not been disproven, they should be given parity.

As for teaching Thales, how does one teach that Socrates was an advance if one
does not teach what he was advancing from? Similarly, the Rutherford model of
the atom is still mentioned in science classes - by your logic it should be
forgotten as pseudoscience, but it wasn't. One cannot teach science _without_
teaching that models are superseded by better models as they are created -
that is the _very nature_ of the scientific process. And the reason science
and philosophy were commingled until a couple of centuries ago is that it's at
the heart of the philosophical process too. One rejects models because one can
demonstrate that an alternative model better fits the observable reality; one
doesn't superficially reject them without bothering to understand them first
because one finds their implications in disagreement with the conclusions one
is seeking to prove!

~~~
axiom
1\. You claim that she dismissed a book by Kant after reading the back cover.

Please provide a reference.

2\. You don't like his definition of philsophy.

What definition do you like?

3\. You claim pseudophilosophy should not be taught in philosophy classes.

Anyone and everyone agrees with that point. You still leave open the issue of
whether Rand's work is in fact pseudophilosophy. Please support your claims.

~~~
gwenhwyfaer
> Please provide a reference.

See above. The books in which I could have located a reference are long gone;
but it's in one of her short essays (if pushed, I'd suggest that it might be
found in For the New Intellectual... but wouldn't want to be held to that).

> What definition do you like?

From wikipedia: "Different philosophers have had varied ideas about the nature
of reason, and there is also disagreement about the subject matter of
philosophy." If not even the people who do it professionally can agree on a
definition, it would be presumptuous of me to try.

Nonetheless, you misread my objection. I am objecting to the assertion that
Rand's work is without question philosophy, using the definition of philosophy
by which Rand identified herself as one. It's tautological; it begs the
question.

Likewise, my criticism of Rand is not that her conclusions are not reasonable
conclusions (although I have my own opinions on that). It is that the methods
by which she reached those conclusions are not those of a serious
philosophical investigation. Rand's entire "philosophy" was carefully
contrived to justify the conclusions she wanted justified, and that makes it
worthless as philosophy - and inherently dishonest, to boot.

> You still leave open the issue of whether Rand's work is in fact
> pseudophilosophy.

I haven't even presented a definition of pseudophilosophy, let alone one you
have agreed upon, so it's hard to see how you can assert that I haven't proved
my case. So:

: I define "pseudophilosophy" as "justification masquerading as philosophy" -
or, to elaborate, "a contrived rationalisation of _a priori_ conclusions,
constructed primarily to justify those conclusions rather than to examine
their validity".

: I claim that the evidence of Rand's flight to the US from revolutionary
Russia, and the emotions expressed in her early fiction (primarily We the
Living and Anthem, but even back as far as The Husband I Bought) demonstrate
the _a priori_ nature of her strident individualism and anti-collectivism. I
do not criticise this; indeed, I have a _lot_ of sympathy with it.

: I note that her philosophical _oeuvre_ developed over the next few decades,
from its clumsy emotive (and none the worse for that) beginnings in Anthem,
through its 30-year gestation in The Fountainhead and Atlas Shrugged, to its
expression in direct form in works such as For The New Intellectual and
Capitalism: The Unknown Ideal.

: I therefore conclude that in this case, she contrived her philosophical
justification to fit her _a priori_ conclusions about the rightness of
capitalism and the abhorrence of altruism.

Note that I remain in sympathy with the feelings that drove her; indeed, I
would go so far as to say that I share them. But to look upon her
rationalisation of those feelings as anything other than a rationalisation,
the self-justification of a woman who could not allow herself to simply _be_ ,
is something I find absurd.

~~~
neilc
> Rand's entire philosophy was carefully contrived to justify the conclusions
> she wanted justified, and that makes it worthless as philosophy

"Worthless" is far overstating the case: in general it is hard to prove very
much about the true motivations of philosophers, particularly long-dead ones.
For example, it is quite likely that the exact lines of reasoning in
Descartes' _Meditations_ was contrived to reach the conclusions he wanted to
reach beforehand, but to say that makes the whole thing "worthless" is pretty
silly. Many philosophers can be criticized as developing rational arguments
for positions they hold intuitively.

~~~
gwenhwyfaer
Considering that one of his "results" is a philosophical proof of the
existence of God, I'd say he might have gone up a bit of a garden path...

> Many philosophers can be criticized as developing rational arguments for
> positions they hold intuitively.

Indeed, but the key is doing so from a position of trying to prove your
intuitively-held position _wrong_ , and I'd suggest that this is what
distinguishes philosophers. Some of them - for instance, Wittgenstein - even
manage to do it.

Going back to the science analogy, new hypotheses are accepted not once
supporting evidence is found - even UFOs have supporting evidence, after all!
- but only for as long as attempts to produce confounding evidence fail.

------
memetics
One should not so blithely throw away the concept of science as a type of
philosophy and that philosophy is a type of religion.

Natural philosophy is a very good name for science, because it reminds us that
"science" is based on a philosophy. This philosophy includes the concepts of
control of degrees of freedom, replication of process and result as the axiom
for "proof", and objectivity, among other things.

As an example, math is not science, it is a sub-class of philosophy. It is
important to realize that the math used in science is fully in tune with the
philosophy of science, and MUST BE in order to be a valid tool in scientific
inquiry.

Philosophy, properly done, is a way of helping both group and differentiate
(to classify) things. A fundamental difference, for example, is between the
constructed experiential (such as a belief), and something that is physical
and non-experiential (the atomic weight of iron). This difference, properly
understood, is one of the beneficial results of studying philosophy, and it
HAS changed the world.

------
axiom
Two points:

1\. I'm actually very surprised at how many Ayn Rand fans there are on this
site. For a fringe philosophy that has fewer followers than Scientology there
seems to be an unusually high concentration here. I am a big Ayn Rand fan, so
this is a pleasant surprise for me.

2\. Ayn Rand's book Intorduction to Objectivist Epistemology is the most
interesting book on the theory of concept formation I've read. I have not come
across anything that I found more plausible. One of the most appealing parts
of it was that she tied concept formation to a similar process as algebra.

Specifically to the point of this article, I would certainly say that it
changes the way you think. The chapters on definitions and concept hierarchy
make your thinking radically more efficient. Even if you're a programmer and
have no interest in philosophy I'd say it's definitely worth a read.

~~~
gwenhwyfaer
Considering that the people on this site are more or less _exactly_ the kind
of people with whom Rand surrounded herself, and anyone who fancies themselves
at all creative or exceptional is likely to identify with the Roark or Galt
characters (who are, nonetheless, only ever described from an external
perspective) - and frankly, the more likely to so identify the less their
achievements tally with their self-estimation - I'd say it's not at all
surprising.

I'd also say it doesn't bode well for the future. From my perspective, being a
Rand fan is a demonstration of an unfortunate lack of either insight or
critical thinking. Maybe the ability to believe bullshit, so long as it's
positive bullshit, is a strength in an entrepreneur. But being unable to
distinguish harsh truth from desirable illusion is not a strength in someone
who is truly creative, whether in thought or in anything else.

~~~
axiom
I like how you call Rand's work bullshit but don't provide a single example.
In fact it wouldn't surprise me if you haven't read any of her work. Most of
her critics haven't.

Also, it's interesting that you don't try to reconcile the fact that the Y
Combinator is one of the most successful startup incubators ever, and that
there is a large presence of Ayn Rand fans on here. Do ya think there might be
a connection there? no of course not, it's just that entrepreneurs like to
believe in bullshit.

In my experience it's very rare to meet a person who calls themselves an
Objectivist who isn't way above average in intelligence and ambition. And
don't tell me about the 14 yearolds you've talked to on various online forums
- I don't think you'd want people to judge you by how you behaved when you
were a kid. I'm talking about people 25+. All the guys I knew from university
who were Objectivists are now either working at Google, some big time law
firm, or have started their own company (I'm in the lattermost category.)

~~~
gwenhwyfaer
> In fact it wouldn't surprise me if you haven't read any of her work.

Try "all her novels and at least 4 books of essays". In fact, I seem to have
read more Rand than many Objectivists. It was a while ago, though, and the
books have long since left my possession.

Let me guess - your next argument will be "you didn't understand it then". If
so, we're done here, for the same reason I don't argue with Christian
fundamentalists who claim I don't understand Christianity.

 _edit_ : Sorry, some of your other assertions amuse me.

> Also, it's interesting that you don't try to reconcile the fact that the Y
> Combinator is one of the most successful startup incubators ever, and that
> there is a large presence of Ayn Rand fans on here.

I guess you found "maybe the ability to believe bullshit... is a strength"
confusing. I chose the word "strength" for a reason, although "advantage"
would fit well too.

I also covered that in another thread, where you were perfectly welcome to
reply. Nobody did.

> Do ya think there might be a connection there?

Correlation? Not without better data. But even if there is a correlation, that
is not causation; and I find it hard to take someone who would assert
otherwise seriously as a thinker.

So here's one for you. What proportion of successful YC startups were founded
by Objectivists? What proportion of failed or abandoned ones were?

> In my experience it's very rare to meet a person who calls themselves an
> Objectivist who isn't way above average in intelligence and ambition.

In my experience it's very rare to meet a person who ridicules Objectivism who
isn't way above average in intelligence, perceptiveness and sensitivity.

Shall we get into a pissing match about whose experience is better, or shall
we simply agree that personal experience is not a useful data point?

> All the guys I knew from university who were Objectivists are now either
> working at Google

...so no self-compromise there, then...

> some big time law firm

...where integrity is _so highly_ prized...

~~~
axiom
What argument of yours should I respond to? then one where you assert without
any evidence that her work is bullshit?

You think you can just dismiss an entire body of thought by throwing out ad
hominems?

Look, I know that you're smart enough to know that I'm a pretty smart guy, so
comparing me to a "Christian fundamentalist" just makes you look ridiculous.
Offer a serious argument to support your claims (as I did to support mine, if
you read the above posts) or just don't bother posting.

Edit (response to above "edit", since you didn't feel like writing a new
post): This really isn't going anywhere, let's just leave it here. I'm sure
you're a top notch programmer, but seriously man it's just not cool to go
around name-calling people you disagree with. I replied to your posts with
respect, so did everyone else on this site.

~~~
gwenhwyfaer
> then one where you assert without any evidence that her work is bullshit?

I didn't _assert_ that, I _implied_ that in the course of _asserting_
something else.

> You think you can just dismiss an entire body of thought by throwing out ad
> hominems?

Yeah, actually I do, if it's a very small body and hasn't done much thinking.

> comparing me to a "Christian fundamentalist"

Again (and this is REALLY getting tedious), I didn't compare _you_ to a
Christian fundamentalist, I compared _Objectivist arguments that I have heard
before_ (and predicted that you would use, partly in order to ensure that you
didn't) with those of Christian fundamentalists.

> I know that you're smart enough to know that I'm a pretty smart guy

Er, no - at the moment that is a conclusion I simply cannot draw. Your
thinking displays evidence of being muddled and irrational, with little grasp
of logic or ability to distinguish between claims made of the argument and
claims made of the arguer.

I have no doubt that you _think_ you're a pretty smart guy, and I bet you
didn't have to work too hard at school to achieve results. But I also think
that because of this, you tend to interpret criticism as a personal attack,
and you are slow to recognise when someone really does have something to teach
you, especially when you don't think that person is as bright as you think you
are.

~~~
pg
Will you stop it, you two? Your dispute is now mostly about itself.

~~~
gwenhwyfaer
Someone else has come along and downmodded every single post I made in this
thread. Result? Instant karma drop of 10%. By _one person_. Because I said
something they didn't like.

pg, please delete or disable my account forthwith. I am not prepared to stay
in a place where that's acceptable - and by allowing the behaviour, you make
it acceptable. I would do it myself, but _news.yc doesn't even allow me to
change my fucking password_. (I hope you're not storing them as plaintext.)

------
karzeem
Occam's Razor is a pretty lovely bit of guidance, if not philosophy, that's
both general and useful. My college had a great books curriculum, and the few
books from the last 100 years changed my thinking as much as all the earlier
ones combined. Rawls' veil of ignorance is especially elegant.

One note about modern philosophy, though. One of my cofounders enjoys reading
about neuroscience, and I was talking to him about modern philosophy a few
months ago. He suggested, quite wisely, that in a few hundred years, the early
21st century work that philosophers read is as likely to come from science-
oriented guys like Steven Pinker and Daniel Dennett (i.e. the meaningoflife.tv
cohort) as it is from traditional philosophers.

------
DanielBMarkham
Sorry to post twice, but this is a pet topic.

Software is applied philosophy. Where else can you deal with everything that
western philosophy offers, from classification to epistemology to the
philosophy of language and science -- and at the end of the day produce
something that has immediate value for someone? All of this working, real-
world stuff we're doing, from heuristics to machine learning and meta-
programming -- it's all applied philosophy.

~~~
bdr
_Everything_ is applied philosophy. That's the point!

~~~
yters
But software has the shortest feedback loop between high metaphysical concepts
and practical instantiation. For example, OO is a variation on the notion of
Forms.

------
yters
It'd be useful to see some support for your claims about the history of
philosophy. Specifically:

1\. Aristotle's Metaphysics, and the like, had no effect on its readers. I'd
also like a clearer definition of "did something." I.e. does changing the way
one thinks about practically theoretical fields "do something?"

2\. No one challenged the two until the 1600s. Kant, by himself, isn't a good
source since his philosophical agenda was to overthrow the relevance of
religion (which was tightly coupled with classical thought). See Allan Bloom's
Closing of the American Mind for details.

For my undergrad I studied the classics, and I'd say your generalizations are
too general. People, such as Aristophanes, said the same things about Plato in
his day that you say in your essay. Yet, generations of great thinkers have
chosen Plato over the Cynics and Epicureans, today's relativists and
materialists. Your critique of the uselessness of philosophy is more
indicative of the fact that many of the humanities in academia today are
purposely biased towards relativism or materialism.

While I agree that philosophy should be tested with practice, I don't think
practicality should restrict inquiry. Otherwise, we become very short sighted.
Math is a great example of this, which you've pointed out in one of your
essays.

Finally, you misunderstand Aristotle's support for 'useless' theory. You're
confusing 'useless' with 'pointless.' All useful activities are done for a
specific goal, they aren't important in themselves. Therefore, the ultimate
point of useful activities is by definition 'useless.' Aristotle thinks the
final goal we all aim for is happiness, and the highest form of happiness is a
kind of knowledge.

~~~
yters
That being said, I am very much in favor of hacker philosophers.

1\. Creative, logical thinking is an inherent part of what we do and love.

2\. We created and own the best communication and research network in history.

3\. Programming brings our ideas into existence in very short order, and
allows us to model pretty much every aspect of reality.

Unfortunately, we also tend to get stuck in our own little world of ideas, a
important strength which is our major flaw.

------
lackbeard
This pair of sentences is confusing: "All societies invent cosmologies.
Occam's razor suggests their motivation was whatever it usually is."

I can't figure out what the second sentence is trying to tell me. That
societies' motivations for inventing cosmologies are their motivations for
inventing cosmologies? And what does this have to do with writing in verse
rather than prose?

~~~
pg
I meant the presocratic philosophers were probably driven by the same motives
that drive people in any other society to make up stories about the origins
and nature of the world.

I'll see if I can rephrase that...

Edit: I did. Clearer now?

~~~
lackbeard
Yes.

------
rkabir
I'm of the opinion that [good] Sci Fi is a weak form of philosophy. Societies
that don't exist are constructed and described, and then readers can read and
digest the implications.

------
forgotmylastone
"There are things I know I learned from studying philosophy. The most dramatic
I learned immediately, in the first semester of freshman year, in a class
taught by Sydney Shoemaker. I learned that I don't exist. I am (and you are) a
collection of cells that lurches around driven by various forces, and calls
itself I. But there's no central, indivisible thing that your identity goes
with. You could conceivably lose half your brain and live. Which means your
brain could conceivably be split into two halves and each transplanted into
different bodies. Imagine waking up after such an operation. You have to
imagine being two people."

Whew, I'm glad I just watched Star Trek to learn this, and didn't spend tens
of thousands at Harvard. (I'm referring to the numerous times someone was
'duplicated' in a transporter accident)

~~~
euccastro
Someone suggested mind uploading too:

<http://news.ycombinator.com/item?id=42607>

But that, like your Star Trek example, is more pie-in-the-sky science fiction.
While it may make you think about the issue, it doesn't force you to confront
it in the same way. Brain splitting seems more plausible; I wouldn't be
surprised to see something like that in a few years.

------
greendestiny
I definitely agree with the criticisms of philosophy. I did a minor in
philosophy, and its an absolute complete waste of time.

PG's redefinition of philosophy is something I've been thinking/writing about
a bit recently. I prefer to call it insight, and I don't think its worth
trying to define by itself. Insight is the abstract thinking that gets to the
heart of a real problem or class of problems, it by definition illuminates our
understanding. Calling it philosophy will just cause everyone who attempts it
to miss the point. Plus philosophy has a history and a workforce, all of which
will completely derail any attempt to redefine the field.

------
gabrielroth
I'm surprised that your essay doesn't deal directly with the branch of
philosophy known as ethics, as practiced by such canonical philosophers as
Kant, Hume, Bentham and Mill, and by contemporary philosophers like Peter
Singer, Michael Walzer, Jonathan Glover, and John Rawls. Their work addresses
some of the most general questions (what is a just action or a just society?),
and it seems to meet your utility criterion: if you find it convincing, you
have to do things differently.

Is this not an example, from within the mainstream of philosophy, of the thing
you're calling for?

------
jraines
Reading philosophy is still good mental exercise, and it gives you interesting
ways to think about the world. Learning to call bullshit on intimidating ideas
is a good thing to learn.

I agree that one test of it is whether it changes the way you do things -- or
at least gives you an imperative to do so that you're too weak or cowardly to
heed (see Nietzche, Thoreau, Schopenhauer, Seneca).

But I dunno -- the whole math versus the world mentality always strikes me as
a symptom of too much craving for certainty. Math never told us anything about
the rights of man.

~~~
bluishgreen
I dunno about math. But conclusively telling people in clear terms that we
were all monkeys once asserts equality of humankind in a brutally ironic way.

~~~
euccastro
Does it? Gorillas were all monkeys too, and they are not equal to us[1].

I agree thinking about evolution can give you an insight on human rights. It's
interesting to reason about how moral rules emerge from certain social traits,
and why have such traits proven evolutionarily stable.

[1] I don't mean humans intrinsically 'deserve' 'rights' that other living
beings don't.

~~~
bluishgreen
Historically one of the tools that was used to keep racism on the move was
stories about ancistry.eg.Africans were told that they have no history, that
all the ancient historic structures that they saw were built by a lost white
race that lived there. Similar stories can be found in all cultures
propagating racism, Inside Hinduism they had stories which claimed some people
descending from the gods while the others just happened to be standing around.

This is what was broken quiet unintentionally by Darwin,

~~~
euccastro
I can't see how Darwin's theses refute that history about the African white
aboriginals, unless that "they have no history" is supposed to mean that their
ancestors didn't exist anywhere (?).

Did Hinduism revise their creational myths, or was the whole creed discredited
as a result of Darwin?

For all I know, which is not much in this topic, Darwin may have helped debunk
racist stories. OTOH, Darwinism offers new pretexts for racism. Didn't Nazis
abuse a good deal of Darwin (along with Nietzsche) to cook their ideologies?

------
irrevenant
"Of all the useful things we can say, which are the most general?"

As a hill-climbing algorithm, wouldn't this approach tend to result in the
local optimum rather than the most general truths?

~~~
pg
That is an interesting question. I wonder if there is even a way to know if
the space has merely local maximums.

------
hilbert
Paul Graham wrote: "Greek philosophers before Plato wrote in verse. This must
have affected what they said. If you try to write about the nature of the
world in verse, it inevitably turns into incantation. Prose lets you be more
precise, and more tentative."

I've written some poetry in my time, and I've read enough of it too, to know
that verse can be even more precise than prose -- but it is generally less
tentative, mainly because it takes more effort and thought _per_word_ to write
poetry. Verse is crafted; prose tumbles out of discussion.

One can imagine Plato or Aristotle stumbling back home after a long night of
drinking and talking philosophy, and then quickly jotting down a particularly
juicy discussion in prose. However, good poetry (especially when it's highly
philosophical) tends to require a lot of thought, and it tends to come from
individual reflection. Wordsworth's "Daffodils" talks about this:

For oft, when on my couch I lie In vacant or in pensive mood, They flash upon
that inward eye Which is the bliss of solitude; And then my heart with
pleasure fills, And dances with the daffodils.

Poetry comes out of individual reflection, and usually not directly from a
discussion. However, the classical Greek philosophers produced philosophy by
discussion -- hence the "Socratic method."

Verse is no more or less suited to philosophy than prose, but the classical
Greeks preferred prose, because it reflected their approach to philosophy.

Ironically, especially nowadays, prose cloaks philosophy in a garb of
officialness. Prose claims precision through official-sounding vocabulary and
structure; poetry _exhibits_ precision through careful choice of sound, word,
image, and structure.

mfh <http://hilbertastronaut.blogspot.com/>

------
euccastro
Metaesthesia (1/3)

[This was meant as a reply to a comment about soul, but I drifted too bad to
claim it's really a reply to anything.]

The word 'soul' has a lot of baggage I don't care for, but I need some word
that expresses the concept of 'feeling', 'perception', 'consciousness' in me.
Not my ability to perceive this or that, to feel this or that, but the quality
of experiencing stuff at all. Just to get rid of some of the implications of
the words above, I could call this feeling of self _autoesthesia_ , or, for an
even more pretentious neologism, _metaesthesia_. I'll conjure a ridiculous,
but convenient, word for the act of exercising metaesthesia: _metafeel_ ing.

Note that in the paragraph above I have talked about myself rather than about
humans as a species. This is for several crucial reasons. To confront the
thorny one first: quite honestly, I haven't established yet that any of you
guys have this.

No offense; most of you folks look convincing enough, especially when I only
have myself to compare to. In any event, I have to say most of you other
people are quite alright phenomenons to perceive. I hope we can still continue
this discussion in civilized terms[1].

But I'm trying to be rigorous here (heh..), and for all I know, you could all
be replicants, NPCs, or hallucinations. I can only metafeel my own stuff!

Another reason why I didn't speak of 'us' is, who are us? What is _not_ us? As
soon as I go happily assuming metaesthesia in other stuff, I have no good
reason to limit myself to humans, animals, living beings, computational
systems, complex systems, material things, or whatever else, if anything, is
there.

Do my cells metafeel? Do the mitochondria within them? Do cities, societies?
Does the world as a whole, does the universe as a whole have a definite
consciousness that metafeels itself?

[I had to split this. Search in page for "Metaesthesia (2/3)"]

------
yelsgib
Consider any "vocalizable concept" X. There are 4 directions you can move from
X.

"Meta" - you can ask the set of questions "what can we say about claims about
X?"

"Anti-meta" - you can ask the questions "what can X say about other things?"
(make X a meta-concept of some other concept)

"General" - you can ask the question "do there exist generalizations of X?"
(commonly known as abstraction, although the term is ambiguous -
generalization is more precise)

"Specific" - you can ask the question "do there exist instances of X?"

Answering questions in these 4 directions gives you information about what you
really want to know - what is X? What is "true" of X?

Philosophy is exploration and characterization of this "idea space." Nothing
more. Nothing less. Very useful, if people would only do it once in a while.

\---

Quick example:

"What is free-will?" = X

Meta:

Does free-will correspond to a thing? What classes of things is it in? What
are our intuitions? What can we meaningfully say about free-will?

Anti-meta:

Suppose we define free-will well. What concepts does it enable? Are those
concepts meaningful?

General:

Are there generalizations of free-will? How about just plain old "will"? What
can we say about "will"? How about "freedom?" What's that?

Specific:

Are there any hard-and fast examples of free will? Are there any "thought-
experiments" we can perform to try to shake out our intuitions? For instance,
if everything were systematic/deterministic, what would this imply?

\---

My claim is that this method is useful for getting terms to be well-defined in
the way that PG requires of math. You just keep doing this sort of analysis
over and over until you get down to essential definitions.

Best to start from the bottom, though.

------
soundsop
I haven't finished reading yet, but for what it's worth, I'm having trouble
parsing this sentence:

Few were sufficiently correct that people have forgotten who discovered what
they discovered.

~~~
forgotmylastone
I think he meant something along the lines of "Few were sufficiently correct
that they were remembered for their discovery."

~~~
pg
No, I meant that when you learn about e.g. the chemical elements, you don't
also learn who discovered each of them. It's accepted knowledge; you're taught
it as facts.

In philosophy, most of the exam questions have someone's name in them. E.g.
"explain x's concept of y."

~~~
ced
I also had problems with the sentence, probably because it doesn't ring
especially true. I can name the discoverer of most of what I know about
physics, right from the names: Newtonian physics, Bohr's model, the
Schrodinger equation, Euclidian geometry, Gaussian curves... E=Mc2...

~~~
euccastro
FWIW, I too got stuck at that sentence like nowhere else in the text; it took
me some tries to macro-expand. Maybe your proofreaders got past it without
blinking because they are more acquainted with that point?

(Although Newtonian physics and Euclidean geometry are not really
counterexamples.)

------
bdr
"They were in effect arguing about artifacts induced by sampling at too low a
resolution."

Sampling from what -- "meaning-space"?

~~~
pg
The observable world. That's what meaning-space is.

------
dpapathanasiou
Disappointing that this essay (like so many others) talks about Plato without
mentioning Diogenes.

Plato is the stuffed shirt know-it-all, and Diogenes is the smart-alecky
devil's advocate ready to poke holes in Plato's ideas, thereby cutting him
down a few notches:
[http://faculty.quinnipiac.edu/libraries/tballard/diogenes.ht...](http://faculty.quinnipiac.edu/libraries/tballard/diogenes.htm)
and
[http://members.optushome.com.au/davidquinn000/Diogenes%20Fol...](http://members.optushome.com.au/davidquinn000/Diogenes%20Folder/Diogenes.html)

Ultimately, Diogenes is more important.

~~~
yters
Uh, have you read Plato's dialogues? The defining characteristic is that they
aren't philosophical treatises, i.e. not pedantic monologues claiming all
knowledge. Their whole point is to stimulate the reader to think for
themselves on very interesting questions.

~~~
dpapathanasiou
Never ask a person of Greek descent if he's read Plato.

The very idea! ;)

~~~
yters
The Diogenes quotes are interesting, but don't they lampoon Neo Platonic
thought more than Plato himself?

------
flashpoint
Thanks, your essays are excellent. I studied philosophy for the same reason
you did, I thought it had something to do with finding wisdom. However, it
wasn't my bread and butter option, thank heavens, otherwise I would have died
of starvation by now. My own feeling is that if words break down after a
certain point the next step would be the Eastern Philosophy's idea of insight
into reality. Words do not really bring insight, words can only go so far in
bringing insight. Words can only point in the right direction perhaps through
logic and even poetry. To find the true basis of reality would be a step above
words - I don't know exactly what that means - perhaps it is the sound of one
hand clapping? To me philosophy is basically a way to determine reality and it
forms a building block of our quest to find the true nature of reality. It is
a bit sad that in our present time people do not seem interested in the fact
that there are ways that reality has been studied and that our lives are often
only based on escaping the reality of the moment. Last is not my idea but I
read it somewhere probably in some book on Eastern Philosophy. I am convinced
that the day we all start living in reality is the day that we find God.
Furthermore, the upside to philosohy and the study of it is to make sure you
don't make basic logical errors in your thinking for example realising that
there are things such as sweeping statements, generalisations, ambiguity,
prejudice, bias etc. It is often a mind strain to get through the day
surrounded by people who never realise the limit that words have and the
limits that untrained minds have. It is heartbreaking to realise the lost
potential and the absence of meaning that is in front of peoples eyes without
them ever realising it. Quite painful . . .

------
barce
Maybe you should read the Dialogues Between Hylas and Philonous. It's so much
clearer.

Like you, I studied philosophy in college, and then ended up in the tech
industry. I've tried really hard to repress my philosophical urges because
when I express their questions, I get into trouble.

I've had managers in the tech industry tell me to quit it with the philosophy,
and I used to think there was something wrong with me for being philosophical.

If you look at Socrates, he was killed for his philosophizing. If philosophy
is really as you, and the early Wittgenstein say it is, then why do people get
so upset about philosophy?

I think (like Plato and Socrates) it's because the questioning in philosophy
puts people face to face with their ignorance. And most people if they've had
some success in life, like to believe it's because they know.

You wrote: "The real lesson here is that the concepts we use in everyday life
are fuzzy, and break down if pushed too hard."

You've clearly identified the source of upset people have at philosophy. But
what if the concept is really broken and doesn't fit the world it was born
into? Ptolemaic physics is pretty fuzzy. Many have pushed it too hard. Does
that mean we should kill someone?

You might be disillusioned in philosophy, but I find it liberating. What makes
me fear for the future, especially since now, the study of philosophy in terms
of student enrollments has doubled, is that people will suppress it.

------
tigerthink
How does self-improvement (ala lifehack.org) fit it? I personally think it
fits very well. The trouble is that these sorts of personal development blogs
are still mainly in it for the money and they aren't scientific enough (e.g.
they'll tell you what to do and maybe how to do it, but not necessarily why to
do it.)

Also, they often focus on superficial behaviors instead of underlying thinking
patterns. For instance, here's a way of thinking that I've found to be useful:
99% of the time, there's no logical reason to feel fear in any social
situation. Whatever happens, when all is said and done, _it really doesn't
matter what other people think of you_. If that seems like a "no-duh" way of
thinking to you, think back to when you were in high school.

A superficial example of this behavior is learning to meet new people. But
someone who hasn't grasped the underlying concept will have a hard time
meeting people, no matter how often they read about how to meet people on
personal development blogs.

Besides money, another reason for this personal development blog bullshit is
that a lot of the bloggers are themselves in the process of figuring out how
to be successful, etc. It's much easier to write instructions for someone else
than yourself, so they start blogging about what they _think_ will work for
them without necessarily having tried it for very long. Thus the field of
personal development can be something like an echo chamber, where the same
ideas are repeated over and over.

------
Grue
Having studied philosophy (and maths and CS) myself, I mostly agree with your
essay. However, here are a few things in defense of studying philosophy:

1\. Just as it can be useful to be able to consider what makes a _good_
burrito, it can be useful to consider what makes a _tortilla_ (as opposed to
pita or lavash or other flat breads). A large part of metaphysics is about
carving up and categorising concepts and analysing and clarifying
distinctions. These skills (taken in moderation) turn out to be quite useful
in everyday life.

2\. Symbolic logic is great exercise for the brain. Analytic philosophy is
great for learning to write precisely. Becoming a better thinker and writer
will serve you well. (Philosophy is a good way to get these skills, but not
the only way.)

3\. Philosophy is the subject which encompasses studies that are not yet
mature enough to be their own disciplines. Some such subjects may never
mature, but others will (think Kuhnian protoscience, iff you like Kuhn). Most
maths and sciences have spun off from philosophy. The boundaries are
fascinating: go read the so-called natural philosophers (the term "scientists"
is anachronistic) like Descartes, Galileo, Huygens, Newton, and Leibniz.

4\. There's a wealth of "philosophy of $foo" subjects to study. The degree of
BS involved in Phil($foo) seems proportional to the degree of BS in $foo. Pick
the right $foo, and study _both_ $foo and Phil($foo), and you've likely found
someting meaningful to study.

~~~
lvecsey
I think thats what we got with the Paul Graham article; Philosophy of Computer
Science ;)

The article says its not good enough for those of us otherwise interested in
philosophy but dissappointed by its exactness, to back off from it. Rather we
need to demand accuracy, precision, and practicality. And that for the sake of
progress its important to recognize the field is in poor condition and not
silently pass it off, in its current state, as having higher merit.

------
salmonax
I didn't start taking classes in philosophy until several quarters ago and had
merely read out of interest for some years. It has always been a matter of
some discomfort that people hold even THIS sort of knowledge at arm's length,
fail to truly enter into it, mistake a kind of aimless and wandering
detachment from the essential questions for objectivity, and fail to develop
any understanding whatever of philosophy as a _project._

I have no stake in this matter except an intellectual one. It's quite
saddening for me to see yet another formal student of philosophy produce such
a boring, typical, and downright naive treatise on the subject, a writer who
has chosen to convert into assertions of half-truths a thinly veiled myopia.

If this is the sort of intellectual cynicism that the modern institution
produces, then I am quite happy that I've had no part in it.

And why on earth is there no mention of the Americans? Is that once
burdgeoning and scientifically literate pragmatist tradition completely lost
to us? Why are we still dwelling on the befuddled analytic solution to
continental problems when such great American minds as Charles Sanders Pierce
have made such sharpening new developments without precociously discarding the
old? And their writing is as far as anything out there from being mealy-
mouthed or inexact.

I'm sorry, but we can do a hell of a lot better than this. And we ought to;
our current level of science demands it.

~~~
ww
A degree in Philosophy = the same value as a degree in computer science. You
come out knowing about as much as someone with 2 to 12 months of real life
experience depending on how much you applied yourself. You shouldn't expect
anyone who 'majored' in something to actually have applied it.

To get that experience I would challenge PG to go around the internet and
debate something like universalism vs nominalism. You would have to take the
nominalism side if you think 'math' is 'science' and not philosophy. Remember
though, that bertrand russel was a universalist .. you know .. that strange
believe that numbers exist outside of the human mind and are not physical,
sort of like what Plato believed.

PS forget Wittgenstein. To quote him: 'My propositions are elucidatory in this
way: he who understands me finally recognizes them as senseless'.

------
sorgeangel
Listen, I can understand your frustration...I am a philosophy major also. The
problem lies in two things the answer does not lie in you, self-reflection
leads to the emptiness of yourself (not from the eastern perspective) and toy
must have a concern for others, and the openness to accept God as Being, not
Possibility. If God under our definition falls under Possibility, He is then
ruled by existence, and limited. Is God Possible denies God...Does God Exist?
This question is also limited, as God does not come into Existence? So you
work with the idea God is Existence, how, why, and do I have any respect for
people who have died for Him? Philosophy is difficult because we have to read
all the history of some senseless ideas to reach to the point we have today.
The reason for this is retracing steps if a mistake is made and so that you do
not think you did this all by yourself, and like Socrates said to reach the
points of other men easily. A pursuit for Goodness, and a surrender to it,
instead of Goodness surrendering to you might be another approach, for you are
not the God of Goodness.

------
Alex3917
Sometimes we find ourselves working with schemas that clearly have elements of
truth, but that for some reason don't seem to hold up well empirically. Often
times this is because the schema we have in our heads is more broadly defined
than the underlying phenomenon.

A good example of this is the phenomenon of prodigies. We know there are some
people in society who are exceptionally talented in certain areas, and we call
these people prodigies. We then have certain schemas that we apply to these
prodigies in our quest for wisdom.

But even though prodigies clearly exist, our schemas often seem to not hold up
so well. For example, studies have shown that child prodigies are often not
significantly more successful than the rest of us when they grow up. And
similarly, many prodigious adults were completely unremarkable as children.
Why is this? How is it possible for such exceptional children not to make
anything of themselves, and for such exceptional adults to have been
completely average as children?

Malcolm Gladwell observes that the reason for this is because when we describe
child prodigies, we are describing people who are gifted at learning. Whereas
when we describe adult prodigies, we are actually describing people are gifted
at doing.

Because we are applying one set of sensemaking tools to both groups, our
schemas tend to not hold up so well even though they are based on an
underlying truth. The solution to this is to create one set of schemas for
understanding and dealing with child prodigies, and another set of schemas for
understanding and dealing with adult prodigies.

There are often areas where we engage in fuzzy thinking, and apply one toolset
to multiple distinct phenomena. Philosophers and thinkers can create enormous
value by identifying distinct phenomena, and giving suggestions for how to
think about each one.

PG actually does this in his essay How to Make Wealth. He observes that money
and wealth are not the same thing so we should think about them differently.
Specifically, that money is sort of an abstraction of wealth, but for various
reasons we can benefit from thinking about wealth on a lower level. Providing
the sort of disambiguation that this essay does is really valuable, which is
why this is arguably the most useful of all the PG essays.

It seems like with math we start with something we know is true but not
necessarily useful (like just the concept of a line) and then we abstract our
way to usefulness. This is opposed to philosophy, which generally takes the
stance that all models are false but some models are useful. In philosophy we
usually start with something that is useful in certain situations but not
necessarily universally true, and then we disambiguate our way down toward
truthfulness. I don't really see a problem with philosophy as long as it is
empirically useful under at least in certain conditions.

I feel there are two major issues with philosophy today:

1\. No "philosophical method" the same way there is a scientific method, which
means philosophy doesn't really build on each other from one philosopher to
the next.

2\. No real way to categorize ideas the same way you can categorize physics
research, which makes it hard to find prior art. So even though Malcolm
Gladwell and PG make really good arguments, there is no guarantee that people
in the future will use these arguments. As opposed to science where is
something is proven true it becomes the basis for future works.

~~~
bluishgreen
Ok, I am hitting a wall here. I can imagine ways to classify ideas and put
them in boxes. It will take some work, but I can see it there. But as for the
method, it keeps slipping me. What more, I have this uneasy feeling that we
might not have one which will be unlike the scientific method. For me the
scientific method is obvious, common sense, of course-it-is kind of method.
Just like Darwin's evolution. Once I saw it I simply cannot imagine how else
things could have been. If I am right, then we should just open another branch
of science for this. Its like one of those big company buys small unsuccessful
company and makes it rock kinda stuff.

------
MiklosHollender
1\. Seems to me Paul partly rediscovered Buddhism: great Buddhist philosophers
of the Great Middle Way school use philosophy to demonstrate philosophy does
not work. There is a great analysis of it:

[http://www.bahai-
library.org/personal/jw/other.pubs/nagarjun...](http://www.bahai-
library.org/personal/jw/other.pubs/nagarjuna/)

(This is where the Great Middle Way comes from: the middle way between
existence and non-existence. We can prove Berkeley wrong just by kicking
stone: it would be wrong to assert that that the phenomena don't exist in the
casual, everyday sense. However, they don't exist in that sense that if we
look deep into it the entity we casually define as a "stone" does not actually
have a true and lasting essence, or identity.)

2\. However, I believe philosophy, even though usually it is a bluff, is a
necessary evil. How can we talk about politics without philosophy? How can one
have any political opinion without at least having some ideas of what "good",
esp. "a good life" is? (OK you can be an anarcho-capitalist without it but
otherwise basically both Liberalism and Conservativism requires some
definition of "good".)

Miklos Hollender

------
eusman
Isn't an essay based on the assumption we don't exist doomed from the
beggining?

We are not cells and molecules. We are souls. Strange that an essay that talks
about philosophy doesn't have even once the word soul.

Ancient Greek philosopher Aristotel seperates animals from humans as beings
that have soul and the ability to think.

His work "Physics" tried to capture concepts people ignore even these days,
and tried to examine in an amazing use of reason various metaphysical
phenomena trying to find balance between whats real, fake and imaginary.

If you read the works of Aristotel and others, in original Greek you will be
amazed by his astonishing ability to convey truth in a wonderful ingenious
word of speech.

\--

Plato talked about many not-connected subjects in a very indirect way to put
the reader in becoming part of his works. Ingenius!

A very important concept of Socrates and Plato is the world of ideas. A
seperate existance/entity/world that we all have access to. Modern science
doesn't accept that, as there is not proof for that. But doesn't the fact that
a lot of people share similar ideas at different place and time may be a small
clue of exactly that?

~~~
ingenium
See, the problem is that you are simply wrong. I do not believe in the soul,
and I cannot say for certain that it does not exist. I CAN say for certain
that we are just cells and molecules. Our brains are composed of neurons,
which are simply complex chemical reactions. The cell is basically a test
tube, separating off the chemicals from everything else. A certain threshold
of a chemical interacts with a molecule on the neuron surface, and it "fires",
which causes it to release chemicals to an adjacent neuron, and this repeats.

If we had a powerful enough computer to simulate the physics of how each cell
works or simulated the connections of neurons, do you really think it won't be
able to "think" like we do? Our brains really aren't any different from a
computer. A neuron either fires or it doesn't; on or off; 1 or 0.

Humans aren't special. Other animals can clearly think and react to their
environment to make "decisions", but they just aren't as powerful of a
computer as we are.

On that note, I assume you also believe we have free will? Well, we don't.
With a certain set of stimuli, you will make the same decision/"choice" every
time. If you understand what I said above, this would become apparent.

With regards to the soul, where did the soul come from? Do primates have
souls? If they don't, then it had to come into existence at some point. Was
there a set of parents who were soulless and had a child who magically had a
soul? What about groups of people that had a long time in isolation to evolve
separately, such as the indigenous peoples of Australia and the Americas? Do
they have souls? How about the "hobbit" that was found in Indonesia that's
12,000 years old and is a separate branch from homo sapiens? What about
neanderthals?

If a human gets a soul upon conception, and identical twins are caused by a
zygote that splits, does each twin only have half a soul?

~~~
eusman
DNA evolved from RNA and it took billion years to do just that. DNA tried to
perfect it self through its evolution. Your human body to evolve during its
growth a lot of cells are destroyed of course while you are shaping.

So basically we are all derivatives of that process. Everybody knows that.

The point is that philosophy is not about getting a claim and considering it
substantial to eliminate other probabilities.

Metaphysics is not feasible they are part of a material world. they react with
it of course but it exists whether you can accept it or not.

Everyone is trying to understand what happened to all that antimatter that was
created during the bing bang. For every molecule there is another anti.

And what about time? who can explain that mystical concept? in the possibility
that you can go beyond it, means it may not even be valid as a concept as we
know it.

In all these strange ideas, it's impossible to be satisfied that everything is
only molecules.

If everything is a chemical random chain reaction how can we all have similar
ideas or visions of the future? and note that Greeks never considered
chemistry as different from Physics. Only recently did Chemistry claim it's
independence.

~~~
kc5tja
_The point is that philosophy is not about getting a claim and considering it
substantial to eliminate other probabilities._

But this is precisely what PG identified as _being wrong_ with philosophy as
it is currently taught.

 _Metaphysics is not feasible they are part of a material world._

What?

 _they react with it of course but it exists whether you can accept it or
not._

If it reacts with the material world, it leaves the realm of philosophy, and
enters the realm of testability (and hence, science). It ceases to be
metaphysics, and becomes normal physics.

 _Everyone is trying to understand what happened to all that antimatter that
was created during the bing bang. For every molecule there is another anti._

As I understand it, we have a pretty good idea as to what happened to all the
anti-particles. Nature seeks the state of equilibrium at all times. Anti-
particles would be attracted to their opposites, and destroy each other; this
would be detected today as the cosmic background radiation, and represents the
boundary in time at which the universe ceases to be opaque.

The question should be, why is there _more_ matter than anti-matter? This is
the actual question that is being pondered by cosmologists.

 _And what about time? who can explain that mystical concept?_

Einstein.

 _In all these strange ideas, it's impossible to be satisfied that everything
is only molecules._

These ideas happen to be testable in a laboratory, and the results are
reproducable.

 _If everything is a chemical random chain reaction how can we all have
similar ideas or visions of the future?_

Because we communicate with each other. You didn't learn what you know today
in a total vacuum. You were raised in a family. You went to school. Everything
you know and value in your life is through indoctrination via institutions
external to you. As you grow older, you internalize them. And as we all know
from studying everything from perceptrons to propeganda, the more you beat
something into someone's brain, the more they're going to accept it as truth.

This is what happened in philosophy. Three Greeks decided to write down what
they thought they knew. Three people. Only three. Yet, they shaped the course
of ALL humanity, directly or indirectly. We're still feeling the repurcussions
of their thoughts today. The very fact we're having this discussion is because
of them.

 _Only recently did Chemistry claim it's independence._

You state this as if it were some kind of political movement, just in its
ways, and noble in its endeavors. In fact, most chemists of yesteryear thought
that chemistry (which evolved from alchemy, remember, and had nothing to do
with physics at all) was not related to physics. But as time progressed, there
was an ever-increasing unification between physics and chemistry. Today, a
chemist will more often than not agree that it's a narrow subset of what we
call physics.

It's very highly specialized, but it is still physics. When I was most
recently going through college, that was the first thing that the instructor
mentioned. Chemistry is so thoroughly influenced by quantum mechanics that to
deny it is itself pseudo-science. Nearly all of the early atomic research was
performed by _chemists_ (who, at the time, did NOT think of chemistry as a
branch of physics). It was only when chemists wanted to peer into the behavior
of their chemical reactions (from ionic bonds to fission, and all points in
between) that the seeds for what we now call Quantum Physics were planted.

No, the realization that (quantum) physics and chemistry are essentially
concerned with the same things is itself a very recent phenomina -- late 20th
century at the earliest.

------
astine
There is a slight error here: when Aristotle makes this distinction, it is not
between things that are useful and things that are not, but between things
that are sought for their utility and things that are sought for their own
sake.

We make art supplies in order to make art. We make art because we like art.
Aristotle pursued knowledge, not because he wanted to use it, but because he
valued it for its own sake; much like a hacker will write a program, not so
that he can do his taxes with it or watch really cool videos, so much as
because he enjoys the craft. This attitude, that knowledge is not just a means
to and end but rather an end in and of itself, today is usually called
'curiosity.'

I think the lesson here is that people who aren't curious about the questions
that philosophy attempts to answer probably shouldn't study it to any great
deal. It's just like people who don't like to program shouldn't become
programmers; they won't get anything out of it.

------
evilmonkey
Philosophy is not about proving scientific theory as this article suggests. It
is about understanding how to think (thereby understanding why there is
scientific theory). Basing an initial premise or blame against Aristotle whose
works are not complete and not understood in historical terms is like accusing
a toddler of not understanding how to order a pizza.

It amazes me every now and then how smart people can get lost. I have and I'm
not that smart. But I am smart enough to know that many of the attempted
arguments in this essay are off.

Consolidating the history of a field of thought to a few authors and blaming
one of the "fathers" as making a mistake is a false argument. It doesn't
address the core framework of the field or address applied thinking.
Philosophy is about logic and understanding how to get to a point where one
human can explain to another in clear terms what that means.

I enjoy Mr. Graham's articles and read all of them, in this case I would avoid
reading this and instead read Zen and the Art of Motorcycle Maintenance
instead.

------
paulvonhippel
It's a little misleading to say that philosophy is useless. You can get that
feeling by looking at what's called philosophy today, but that's because
branches of philosophy that became useful are now called something else.

Many useful studies started out as branches of philosophy. As a topic develops
standards of evidence, it tends to calve off from philosophy. So natural
philosophy turned into physics, biology, astronomy, etc. as practitioners got
serious about observation and modeling. Likewise, logic and geometry grew into
mathematics, parts of epistemology turned into psychology, and social theory
is turning into social science. Today psychologists and evolutionary theorists
are starting to take a fresh look at questions in ethics and aesthetics.

What's left in the philosophy department, then, are topics that have been
hard, so far, to get purchase on. If you focus on these topics, you can get a
feeling of futility, but it's like staring at the bare patch in an otherwise
fertile garden.

------
EmRyall
Really interesting post - thanks. For me, the most important thing that
studying Philosophy can do is to get people to ask questions and to consider
the assumptions that are traditionally made. That is not to say their actions
might ultimately be different, but at least they are able to recognise
particular problems and difficulties... even if there are no absoultely
convincing solutions. I currently teach Philosophy in a Sports faculty and
believe that it is useful in getting students that are not 'naturally'
philosophical to realise there are philosophical and ethical problems that
don't have 'easy' solutions. This is what I think is important and it is up to
those of us with the more traditional philosophical training to make
philosophy a useful enterprise in other disciplines.

------
bdr
"in fact, it would not be a bad definition of math to call it the study of
terms that have precise meanings."

What meanings? I think that math is made of structure, not meaning. The latter
is a human phenomenon. For example, a proof using geometry and one using
algebra might be mathematically identical, but have different meanings
(created when they are perceived).

~~~
kc5tja
The symbology used to form each proof is universally accepted and agreed upon.
The symbol "=", for example, is taken not as a verb (a becomes b), but as a
statement of truth (a IS b). Likewise, "+" has a specific meaning. The
juxtaposition of terms is implicitly understood (e.g., all mankind agrees to
interpret it as) as multiplication of some form (which is generalized in
higher mathematics to function composition, which makes sense once it's
explained). It is the ultimate language, where one symbol has one, and only
one, meaning.

It is the structure which is a human phenomenon. The fact that you can express
any algebraic expression in reverse polish notation is a great example of
this. 1 2 + 3 4 <asterisk> / has the same meaning as (1+2)/(3*4). (Sorry for
the <asterisk> thing -- the markup system of this blog is positively broken
since it doesn't provide a means of escaping the markup characters.) The
symbols, and hence the meaning behind them, remain the same.

------
dfree693
I think the basis of progress in any field of study is the degree and
precision of inquiry. This is what Socrates recognized as the way to know.
It’s what scientists use with physical reality. I’m guessing it’s how Paul
Graham finds start-ups to invest in. Where you have genuine inquiry, you have
new knowledge being unfolded and developed. Where you don’t have inquiry, or
have insincere inquiry, or have taboos against inquiry, you have stagnation,
dogma, and useless speculation. It’s as simple as that.

There’s an author, A. H. Almaas, that has articulated a way of inquiry that is
quite penetrating in its quality. He became a physics student because he
wanted to know reality. At some point his love of knowing reality turned a
corner towards the human condition, and a way of inquiring into human
existence gradually became clear to him. So he uses this way of inquiry to
help people investigate their experience. And this has the effect of revealing
the nature of their existence.

So he and his students use inquiry for inner knowing, but it could also be
used in any field of study. And he says as much in his book “Spacecruiser
Inquiry” (page 372). Turns out inquiry is a general truth, broadly applicable
like Paul’s examples of the controlled experiment and evolution. And when
Almaas turned inquiry towards inquiry itself, the basic elements of inquiry
became clear: ordinary knowledge, basic knowledge, not-knowing, dynamic
questioning, loving the truth, the personal thread, and journey without a goal
(chapters 5 through 11). When all these elements are in place, inquiry can be
quite effective and efficient, no matter where used.

So to get back to Paul’s essay, I think he’s onto something when he suggests
to start with something very specific and then to follow it to something more
general. Following the thread of a small, specific experience or observation
can lead with inquiry, persistence, and time to larger and more general
truths. This is real philosophy. Starting with someone else’s large truths and
commenting and speculating on them and adding a few of your own will not do
much to add to our understanding of reality or to develop new, useful
knowledge and things.

------
krispykreme
PG, you ought to read Chuang Tzu and then revise your essay accordingly. Not
only was his work relevant to the topic, but also he started before Aristotle
and affected a greater fraction of humanity. Until then you better rename your
essay "How to do 3 Greeks + 1 Austrian". Parochial.

------
earcaraxe
I'm surprised that nobody brought up the calvin and hobbes strip that works
really well with this article.
[http://www.c2i.ntu.edu.sg/AI+CI/Humor/AI_Jokes/Academia-
Bill...](http://www.c2i.ntu.edu.sg/AI+CI/Humor/AI_Jokes/Academia-
BillWatterson.html)

------
walterk
FWIW, PG's thoughts on philosophy are largely confined to "analytic
philosophy", which I agree suffers from the problems he talks about. There is
a whole other tradition of sorts (sometimes referred to as "continental
philosophy"), taking a different path from Kant, including Hegel, Nietzsche,
Heidegger, Derrida, Foucault, Badiou, etc. This side of philosophy tends to
suffer from being extremely difficult to understand, but yields much genuine
insight for those who take the time to study it.

There's also the pragmatic tradition, as DanielBMarkham notes. I'm less
familiar with it, but many have seen commonalities between Heidegger and the
Pragmatists.

Ayn Rand's writing can be inspirational, but her philosophy was poorly
conceived.

~~~
gwenhwyfaer
If Rand's fans accepted that she was worthless as a philosopher, but half a
century ahead of the self-help curve, they'd be a _lot_ less annoying.

------
uglyduckling
When I graduated college as a philosophy major, I left with an uneasy feeling.
Craving utility and connection with my childhood interests I took up software
development.

I'm glad to finally see an explanation for the letdown I experienced as an
enthusiastic but inexperienced scholar. I remember when I asked my first
philosophy professor, someone I had struggled with intellectually (and
physically during a dinner party) for a recommendation letter to leave
philosophy and study law, and his reply that I had "not spent enough time with
the classics" for him to feel confident that I was a real enough philosopher.

I am glad now to state that I am not, and that like many my response to its
flaws was to turn to other pursuits.

------
whoami
It is true that many works on philosophy are complicated because they fail to
accurately define the meaning of the terms they are discussing. However, the
solution proposed by this essay would result in the reduction of philosophy to
self-improvement books like the 7 Habits of this and that.

In his book, Wittgenstein said that one must be silent on those things about
which one cannot speak. The idea as advanced in his lecture on ethics is that
some things simply cannot be expressed in human language and one should not
try to speak about them. But is there really any harm in trying?

Anything useful that came out of philosophy is called something else:
mathematics, science, etc. It has not failed. We should keep on trying.

------
euccastro
Metaesthesia (2/3)

[This follows from anoter post in this page. Search for Metaesthesia (1/3) if
interested.]

In the interest of agility, I'll go one level deeper into insanity and present
the rest of my drivel as an interview with myself:

 _How can things metafeel if they don't have nervous systems, or any mechanism
for reacting to their environments?_

Well, they can have very peaceful feelings. I know where you're coming from: I
can relate my feelings to the flow of information through my nervous system. I
can see how different conditions that alter the quality of that flow alter the
quality of my feelings similarly. Extrapolating, I'd say that feeling emerges
somehow from complex order.

_Ha! Typical nervous system chauvinism._

(sigh) What's a neural network to do?

 _No, really. Why are my metafeelings bound to my physical body? If everything
metafeels, why don't_ I _metafeel everything? Why this fragmentation?_

I imagine there is some _I_ that emerges from the interactions of my body with
other entities. My matter, my actions serve that consciousness too, although I
am a less significant part of it. Just as most of my cells are replaced often
(and thus, I presume, their tiny consciousnesses are born and die), while my
perceived self stays mostly constant.

 _So what if half my brain was transplanted to other body?_

I hope you'll go on the other half.

No, seriously: after some initial weirdness and confusion, it will be business
as usual. The other body will be a different person. A very affine person, to
be sure. Maybe like someone you've spent all your life with and told all your
secrets to, probably someone you'll care a lot about. But I bet you can get
something similar without surgery, if you were willing to go all the way to
get that level of intimacy with someone. It's scary and it wouldn't be easy to
know yourself well enough, nor it would be easy for the other person to
understand you well enough, but I bet some approximation is possible by good
old interpersonal communication means.

 _So what about the converse? Could it be possible to merge consciousnesses by
merging nervous systems?_

I bet. That would be an even more interesting experiment. For maybe different
degrees of metaesthetical merging, you could link brains temporarily or
permanently, and you could do it with more or less bandwidth.

[Continued in Metaesthesia (3/3), which search for.]

------
tarmik
Unfortunately I have to agree with some ideas in this article. Long time ago
I've had artificial intelligence forum, and kept it alive for two or three
years, but decided to give up on it - because most of posts where exactly
philofophing on theme "AI", not really useful. You cannot make a program based
on those posts. Also one of comments here also suggests that "Software is
applied philosophy." - I have to agree on that one as well. I've seen software
source code, which were "overabstract", or over philosophical - if you could
say so. Finally I've concluded that native language walks hand by hand with
programming languages, and they should become one language eventually. Now I'm
looking deeper into programming languages, especially C and C++, and how they
are constructed, and trying to find resemblance to native language.
Unfortunately trying to extract the essence/core of languages is non-trivial
thing. I have hit basically the same wall as psilophy - operating on
I-don't-know-what by using I-don't-know-which-terms using I-don't-know-which-
logic. Also on some wiki page language definition page I have found a mention
that languages in which you can express easily one thing, it's more difficult
to express another thing. This basically means that exact atomic terms or
definitions does not exist, and it's up to language to define them, and fluent
communication is a result of language construction. So basically any language
can be defined, using any terms, side effect is "how easily language can be
used". Philosophy walks on shaky ground, since they try to define their own
terms, concepts and logic, (or in other words their own language) after a
while that newly defined language becomes completely detached from reality of
this world. Or it might be even not completely detached, but not
understandible by most of people, after that it still can be considered as
detached.

I'm afraid of such detached situations, and so I'm trying to get highest
possible abstraction of source code taking into account current programming
environment / developers mental world. Each small abtraction step, which I'm
achieving is one step forward - I can identify of what was done correctly and
what was done wrong and take into consideration on making the next step.
Unfortunately the further I go - more resistance I feel is hitting me back.

For example programming language compilers are made by whole teams, and
architecture and design - even if they exists require enormous effort to
develop similar compiler.

I however still think there is a way to simplify things, but it's very hard to
find a better way / solution, as it is probably with philosophy. I'm inspired
by language like Toki Pona, and that what drives me forward.

~~~
DanielBMarkham
To me philosophy is a way to make life easier. Philosophy is also a way to
make technology solutions easier.

I see no conflict between using the same tool for both types of work. However
I would not go so far as to say both types of work are identical. As a deep
pragmatist, I pick and choose philosophies of living and idea development
concentrating on what works and ditching what doesn't. It doesn't matter to me
that on different projects, or on different days, different philosophies which
might be mutually contradictory are required. Philosophy is always a work in
progress. I have a small enough moral sense that stealing what works isn't a
problem and a small enough ego that I don't worry with trying to come up with
the ultimate philosophy of everything.

------
gregwebs
I have always thought that the goal of philosophy was to change the way I
behaved or thought. Likewise, I minored in psychology to understand the nature
of my own behavior so that I would be more capable of changing it. To loosely
quote everyone's favorite philosopher "everyone is a philosopher whether they
realize it or not". Meaning most people are living by their subconscious
impulses, but the philosopher becomes introspective and question how they are
living. Nothing could be more practical, but as PG points out philosophy does
not usually have this goal in mind.

------
kinet
A useful link

<http://sriramanamaharshi.org/>

Happiness All beings desire happiness. Everybody loves himself best. The cause
for this love is only happiness. So, that happiness must lie in one self.
Further, that happiness is daily experienced by everyone in sleep, when there
is no mind. To attain that natural happiness one must know oneself. For that,
Self-Enquiry 'Who am I?' is the chief means.

prakash@kinet1.com

------
ato
"You could conceivably lose half your brain and live. Which means your brain
could conceivably be split into two halves and each transplanted into
different bodies."

Unfortunately this does not follow. In most cases, if you lose half your brain
you would die. If by chance, after losing half your brain you continue to
live, that means the physical half that is gone was the less essential part. I
am not a neurologist but I'd guess it is very unlikely that if you lost the
part that survived you could still live.

Regards,

Atakan Gurkan

~~~
william42
Actually, people have had entire hemispheres of their brain removed and
continued to survive, with other parts of the brain taking over for the jobs
of the removed parts.

In addition, to treat epilepsy brain surgeons sometimes cut the corpus
callosum, or the nerves connecting the two hemispheres. The two halves of the
body act almost like the bodies of two different people who just happen to be
connected.

------
rodrigobraz
Paul, what do you think of Modern Art, especially painting? It seems to me the
very same arguments you made about philosophy hold there. People try to look
impressive by doing something opaque and incomprehensible and calling it art.
If you don't "get it" that is used as even further evidence as to their
genius. It seems to me the same situation you talk about, when there is a
market for people producing and consuming such things.

I would love to know your take on the subject.

------
pknz61
<http://peter.allmedia.googlepages.com/pottedphilosophy>

You talk about the "meaning of words" in a very English school way. Obviously
the meaning of meaning is the branch where Wittgenstein left the British for
dead and led to Heidegger and Derrida. Meaning of meaning is an important
issue as we begin the task of programming computers that will be more
intelligent than we are.

------
tyche
Descartes - I think, therefore I am. Berkeley - To be is to be perceived (his
version is prettied up in fancy words with religion thrown in). Kierkegaard -
To exist is to have the ability to feel angst.

Craig A. Eddy - I am, therefore I think, I am perceived, and I have the
ability to feel angst. One should always start with what one knows.

Craig A. Eddy, B.A. Philosophy (which is to say a Bachelor of Arts degree in
BS)

------
benhoyt
Cause and effect is a complex thing, but at least partly because of Paul
Graham, I quit a 9-5 job and tried to start a startup. Whether that was a
_wise_ thing to do or not, given the circumstances, is quite another question.
:-)

So PG's a pretty useful philosopher, at least according to his own test: "The
test of utility I propose is whether we cause people who read what we've
written to do anything differently afterward." Good stuff, PG.

~~~
euccastro
That only follows if the arguments that prompted you to quit are of
philosophical nature.

------
Neoryder
PG, Does this mean you are starting a project of some sort?

~~~
pg
<http://paulgraham.com/articles.html>

~~~
zoltz
Really that's what I thought when reading this essay. And I agree that some of
your essays are exactly what philosophy should be. But most are advice about
startups rather than philosophy (although you can still see they were written
by a philosopher), and some state specific observations. Maybe the philosophy
essays deserve their own directory?

------
mdemare
pg: Are there any philosophical texts that you'd recommend?

~~~
rms
<http://www.paulgraham.com/raq.html>

though it's really starting to turn into a faq

------
stickler
This essay needs to be corrected. There is a major historical error. Several
times, it is implied that Aristotle's work held back European thought for
hundreds of years, up until the seventeenth century. This isn't true.
Aristotle's influence was absent from Europe for several of the intervening
centuries, only really returning with the influx of ideas from the great Arab
philosophers like Averroes.

~~~
lst
> needs to be corrected

It's only an opinion, and it's situated in a certain culture and situation.

If you look closer, quite everything needs a 'correction'.

If you want something perfect, humans are the wrong place to search for.

------
ncm
No, modern science was invented by ibn al-Haytham a thousand years ago.
(Spellings vary, but include "Alhazen" and "Alhacen".) He is generally
credited with inventing modern optics (along with various geometric results),
but the method he invented to give a firm foundation to his investigations
into optics was what, today, we call science. Bacon studied him.

------
olavk
Those that don't know the history of philosophy are doomed to repeat it. For
example Marx wrote in 1845 "Philosophers have hitherto only interpreted the
world in various ways; the point, however, is to change it." This is almost
exactly what PG is proposing.

Also, that statement that "all previous philosophy is bollocks" is a literary
device used by numerous philosophers.

------
rahulkjha
I've usually found good philosophy hidden in good novels, movies and science
fiction. It's a bit paradoxical, the generalaties become clear only in a more
specific presentation; it requires a lovely balance, and few can manage.
That's what makes it all the more intresting I guess. I think this is one of
your finest essays.

------
tones
Paul, Vico and Pirsig both address the problem you outline in constructive
ways, Vico through a pragmatic view of history as a Science, an evolutionary
philosophy if you will, and Pirsig by a link to anthropology and a distinction
between philosophy and "philosophilogy" which is what is mostly going on
today. Tones

------
lewisb
On the use of language, try reading up on E-prime. When you change a sentence
from "This food is tasty" to "This food tastes good to me" or "That is a tree"
to "That looks like what I understand to be a tree", a lot of these issues
around language become clearer.

Who is the master who makes the grass green?

------
dratman
I offer the following idea as both useful and general.

Beliefs, or articles of faith, may be defined as intrinsically untestable
assertions. Under that assumption, people can and should feel at liberty to
maintain whatever beliefs they like. Their beliefs need be of no concern to
anyone else, as they can never have any consequences. For if a belief had
definite consequences, it would be testable, contrary to our assumed
definition.

As an example, suppose I assert a belief that the world was created 6,000
years ago, and that God at that time laid down the fossil record and all the
related evidence which has made scientists believe in geological history and
biological evolution. My belief should bother no one, as it is untestable and
has no observable consequences.

Continuing the example, if I later throw a stone at a scientist who fails to
share my belief, that action of mine must stand on its own. It cannot be
ascribed to my belief. "I believed that I must..." is rightly not an
acceptable argument in any court.

------
khan194
But isn't the fuzziness of words and their inability to convey the most
general truths a very old idea? The Tao says, "the tao that can be told is not
the true tao" and then goes on to describe the limits of words in more detail.

------
mynameishere
Metaphysics: Physics without a laboratory.

[branch of philosophy]: [equiv. branch of science] without a laboratory.

I'm not sure philosophy can really be improved beyond the obvious: ie,
introducing experimentation after the theorization. But then it's no longer
philosophy.

------
dudeman
If you haven't already, I highly recommend reading, "Philosophy for Dummies"
by Tom Morris, Ph.D.. You may find some of the presuppositions you present in
your essay to be challenged.

~~~
pg
Really? Which ones?

------
janm
Interesting. Sounds a lot like Christopher Alexeander's "Nature of Order"
work. Specifically, trying to answer the question: "What makes something
good?"

------
niloc
What you are advocating is not exactly new. Pragmatism has been around for a
little over a century now.

------
jbonnet
Hi! Do you think countries like Portugal should stimulate students to go to
Science courses, instead of Humanistics (Philosofy, Languages, History...)?

jb

------
Neptune
Maybe philosophy could be also used as psychotherapy. It's funny, but
sometimes Paul himself tries to push words too far:)

------
gregboutin
excellent article Paul. I am part of those who changed their mind about a
degree in philosophy after realizing that most debates were rooted in language
imprecisions. I was leading the pack in my philosophy class. I studied
commerce instead and don't regret one second to be an entrepreneur! thanks for
the enlightening thoughts!

------
thales1940
I take your point and suggest you go back and explain 'the Greek miracle' as
everything after Pythagoras is a distortion.

~~~
thales1940
There is no science before Thales, 600BC. There is general agreement that
Thales is first to deduce certainties, implicitly building on inductions. So,
the key to explaining the Greek miracle is an inspection of what we know about
Thales. Pythagoras reversed Thales in that he took the integration of
induction and deduction and when applied to numbers reified them making them
subjective. The history of mathematics argued over the source of a numbers
certainty (cardinality) for 2350 years which mostly consisted of arguments to
explain the relation between god and cardinality. God is a bogus concept, it
has no existential content. Kant refusing to accept the obvious devloped an
argument that took the god/cardinal problem and made it impossible to
integrate them in the hope of saving the god part from reasoned inspection.
From Kant developes a new aecular, subjective view of cardinality. Excepting
Ayn Rand, no one has ever gone back to Pythagoras to correct his mystic error.

------
euccastro
Metaesthesia (3/3)

[This is a multi-part post. Read it before I'm killed from the site! :P Search
for Metaesthesia to find the other parts.]

 _Bandwidth?_

Yeah. If you have a connection as dense (or more) as your hemispheres have
with each other, you can get some pretty strong integration, to the point the
two selves dissolve into a new one. With a narrower link, like the one you
have with your feet, each brain will still metafeel mostly autonomously, with
a small window of empathy and ultra fast communication to the other end.

 _How would brains make sense of each other, if the wiring in each of us is
unique?_

Just as we make sense of the world in general: by rewiring until it 'works'.
It would take some time until each brain makes sense of the other, and in the
case of hardcore brain mergers, it would take some more time until some supra-
consciousness emerges from both.

For low bandwidth-- if this technology became casual enough, conventional
wirings could emerge. As we try more peer brains, our own brains pick patterns
and get better at negotiating this kind of stuff. I don't rule out computer
assisted training either. This would allow good old neural rigging.

 _In the case of high-bandwidth brain merges, would the emerging new
consciousness replace both original consciousnesses?_

I think it depends mainly on bandwidth. Time and plasticity of the brain also
matter. If you merge brains in unborn children, I'm pretty sure they'll grow
to have an unified consciousness. The older the subjects are, the longer it
will take, in principle, to dissolve the old selves. But we have to assume
that there is some medical way to stimulate and assist brain rewiring. It's
part of the required technology, lest both brains go nuts before they can
integrate.

 _But do you see both the original selves and the supra-self coexisting at
some point?_

The rewiring takes time. It doesn't just click and voila, you're merged. It's
more of a cross-fade.

_Do they metafeel each other?_

Yes, but not necessarily in any meaningful way. Most of the time it will feel
like a terrible LSD trip.

 _If my city metafeels, why doesn't it talk to me?_

Why don't I talk to my mythocondria?

 _I bet you do._

That was uncalled for.

 _Let's continue this in private, shall we?_

Sure, my email is in my profile.

[And thus, there is no Metaesthesia (4/x).]

    
    
     -  -  -
    

[1] And seriously, folks, if this was all that important to you,
metaesthesia.com would be taken.

~~~
rms
Do you think stars metafeel? The universe as a whole?

~~~
euccastro
How do you even think about this stuff? It's almost orthogonal to reason. The
only useful engagement point I can find is observing the characteristics,
especially the limits, of my own experience.

I think there is some 'metafeeling tone' everywhere, and that the intensity of
it is somehow associated to our concept of complex dynamic order. Although it
is a continuum, in parts of the universe that sport a dramatically greater
amount of complex order than their surroundings, the feeling of such
surroundings is lost as imperceptible line noise. Thus, isolated selves.

I think stars feel, although I can't see how their feelings could be much more
interesting that those of a pot of boiling water.

The universe is more interesting. Since it is 'everything', it holds all the
complexity, all the order, all the chaos, all the information flow, everything
that you could relate to consciousness, or to interesting consciousness.

Yet, at a macro level, and at any timescale that can be humanly grasped, I
suspect the universe is a rather dumb thing. AFAIK, there is not a terribly
complex interplay going on between the top level parts, and I imagine
interesting subparts have independent consciousnesses of their own, that the
universe is essentially blind to: I don't think the universe is more aware of
us than we are of the neutrons in our bloodcells.

------
zaidf
I took one philosophy elective first semester of my undergrad and boy did it
screw me.

For the longest time I kept asking my friends "how can you prove to me THAT
tree is in fact a tree?" It was all part of realizing that current philosophy
is just a play on words. I do believe that once you understand that, you can
think beyond the frivolous debates.

------
mikhailfranco
Anyone for a philosophy start-up !

------
ww
The main purpose of philosophy is to find truth without exceptions. There are
people, like descarte, that spend their lives trying to find something that is
true, and then measure everything else within that truth

Metaphysics: What is true, without exceptions, about things that are not
physical or on the boundary of being physical. Ontology: What is true, without
exceptions, about existence (being) Epistemology: What is true, without
exceptions, about how you know what you know Ethics: What is true about the
way things ought to be, without exceptions.

Epistemology/Ontology/Metaphysics have provided lots of value for those that
love truth without exceptions.

If you read philosophers and try to see the problems they want to solve within
those branches of philosophy, ask yourself what are the exceptions. When you
try to battle with them, you will have the feeling of thinking you are the
first one to climb a large mountain, only to find a whole city at the top with
a lot of people saying, 'What took you so long to get here? PS here are the
_real_ mountains for you to climb!'

Is there anything that is true (epistemology)? If false, why have an essay? If
true, what is it?

A simple start, can a self refuting statement be true? Well the vast majority
of philosophers would tell you no. That is to say they would believe the
following statement to be true:

1) Self refuting statements are false or inscrutable.

So you have plenty of people in the world that deny (1). Philosophy allows the
Descarte types to relax when dealing with these people.

So lets take a Descarte truth based on (1). That would be:

2) I cannot doubt doubting.

Or in other words I do not have the ability to doubt my ability to doubt. Then
when someone says something like this:

4) If I am multiple pieces, I do not exist (?!) 5) Empirical data has shown
that I am multiple pieces (cells) 6) Therefore I do not exist

a descarte type doesn't waste brain energy on either (4) or (5) (or both).

To sum this up, philosophy is the domain of what is _necessarily_ the case.
Science (positivism) has nothing to say about this. That is what philosophy
brings to the table. But only a descarte type would enjoy this.

For programmers, an analogy could be said as lisp programmers laugh at the
'pattern circus' and the 'aspect oriented design' of other languages (which
basically fix what should not have been broken in the first place),
philosophers laught 10X as much at people that say things like 'I don't exist'
and 'there are no true statements' and wish that they could help them, but
know that some people love their circus so they let them have their fun.

------
yters
Godel was a Platonist.

------
mxetch
While I sympathize with some of this essay's points, I think its criticisms of
philosophy are largely unjustified. (Fair warning: I was a philosophy major in
college as well.)

Philosophy, at its best, is basically a study of the history of ideas. (Let's
set aside modern philosophy, especially the Continental variety, for now.)
This seems no more or less practical than any other kind of history, be it
military history or art history.

Let me address a few of Paul Graham's points.

First: "Few [philosophers] were sufficiently correct that people have
forgotten who discovered what they discovered." This is demonstrably false.
How many scientists understand their debt to Aristotle for being the first to
attempt a systematic categorization of the natural world? How many people
apply Ockham's Razor without knowing anything about the guy who came up with
it (other than his name)? How many programmers understand their debt to G.W.
Leibniz? How many Americans understand their debt to the many political
philosophers (Locke comes to mind) for their system of government? I could go
on and on.

Second: "Did studying logic teach me the importance of thinking [logically],
or make me any better at it? I don't know." Nevermind logic specifically, but
philosophy is widely regarded as an excellent pre-law major, and I know of at
least one SCOTUS justice (Breyer) who studied it. Now, maybe it's possible to
get the same training on one's own, but there doesn't seem to be a whole lot
of evidence that philosophy is failing to train rigorously critical thinkers.

Third: "Most philosophical debates are not merely afflicted by but driven by
confusions over words." Well, most philosophical debates that take place in a
freshman dorm under a haze of bong smoke are. Just kidding -- sort of. So the
"free will" debate has been beaten to death, and is basically a matter of
semantics. Who cares? Are Nietzsche's critiques of ethics just a matter of
confusion over words? I don't think so. Ditto the guys I mentioned above.

Fourth: Let's talk about Aristotle. So, Aristotle basically defined the
pursuit of science for two thousand years, and it didn't go as well as it has
since people decided to move beyond his paradigm. So should we treat Aristotle
like a bonehead? I don't think so. I could just as easily say that all
military history prior to the invention of gunpower is nothing but a catalogue
of hilarious errors rendered irrelevant by the first guy who was smart enough
to mix up a few simple chemicals and instantly consign all prior weapon
systems to the scrap heap. How could all those hundreds of previous
generations be so miserably dumb that they couldn't come up with this simple
formula? They actually wasted millennia doing nothing but hitting each other
with variations of the sharpened stick/rock/hunk of metal. Why should we waste
our time studying them, or worse yet, appreciating them? This is nothing but
"presentism."

Fifth: "And so instead of denouncing philosophy, most people who suspected it
was a waste of time just studied other things. That alone is fairly damning
evidence, considering philosophy's claims." So, it's damning evidence that
people who suspect a subject is useless just studied something else? Isn't
this true of almost all subjects that students aren't coercively forced to
study? Most people who suspect astronomy is a waste of time don't study it.
And indeed, I'm sure that describes most people. Is that evidence that all of
astronomy is b.s.?

Furthermore, this is supposed to be damning "considering philosophy's claims
[i.e., that it's] supposed to be about the ultimate truths." Who exactly made
this claim? Mr. Graham attributes this claim to philosophy itself, which is a
rather strange thing to do. As far as I know, this is the first time an
academic discipline has literally spoken for itself, something I thought
academic disciplines were not capable of doing. Does he mean that Aristotle
made this claim? If so, I should point out that until long, long after
Aristotle, the word "philosophy" was essentially synonymous with all study in
the pursuit of knowledge, and thus would include basically every discipline
taught in modern universities (except maybe some of the fine arts).

This is a straw man. Damning philosophy because it doesn't reveal the ultimate
truths of the universe is like damning capitalism because it doesn't make
everybody happy.

Now, it is true that "modern philosophy" finds itself with fewer and fewer
useful things to talk about. Most interesting fields of study have split off
into their own departments and disciplines. But most of what undergraduate
philosophy departments teach their students is really the history of ideas,
and that strikes me as a perfectly good and useful thing to study.

All best,

Max Menlo Park, CA.

------
flandry19
The comments below are intended to amplify and to ever so slightly change the
direction of some aspects of the presented essay.

Fundamental and central to the dissatisfaction that many people feel with
philosophy is the realization that it is not formal or concrete -- that it is
ultimately abstract and seems to be nothing more than 'word play' (semantics).
They study "process" since that seems to be all that can be done.

The author writes: "that the concepts we use in everyday life are fuzzy, and
break down if pushed too hard."

The trouble with this idea is that it hides incomplete assumptions. Concepts
are defined _as_much_ in terms of continuity as in symmetry. Saying that a
concept 'breaks down' in analysis is simply saying that the concept of
symmetry (a logical sameness while under conditions and contexts of the
applied analytic force) is not sufficient to fully contain the meaning of a
concept. That is true, but not a problem. The logic of continuity is as
complete in its own way as any formalisms based on symmetry. There is no
paradox in this; nothing is lost, and it is right that concepts be understood
in this more complete way. The /process/ of philosophy needs to be changed in
a certain way, a very different kind of discipline, equally as hard, than that
a mathematician would use.

For example, the "Ship of Theseus" paradox is a direct exploration of how the
notion of continuity must be included in the very basis of a notion of a
notion. If that were not enough evidence in this post, may I point out that it
is also possible to directly construct "barber" type paradoxes that show that
the notion of a concept of a particular type (ie, non-fuzzy) cannot somehow be
more basic than the notion of a concept itself.

Philosophy does have a strong and irreducible core of definite knowledge -- it
just does not happen to be widely known or taught in USA universities at this
time. Mostly I suspect that this is because philosophy _as_a_practice_ does
not have an obvious direct connection to bottom line profitability (ie, ideas
like "education is about business" -- "right intelligence/information is
success", etc). It is therefore treated as a 'has been' -- something for
people to do in their spare time, for reasons of interest and/or hobby.

Yet the connection of philosophy to practicality is (astonishingly) far more
real, powerful, and potent than 99.9% of the worlds people will _ever_
realize, because it /also/ happens to be so completely subtle and everywhere
pervasive. This means only that it will also be the most neglected,
particularly in younger civilizations (as ours is).

It has been observed that when a technology is truly powerful, it also tends
to be unobtrusive. In fact, some have proposed that the proper measure of the
power of a technology is in its unobtrusiveness. An advanced technolgy appears
as "magic" to an unknowing and primative people (A. C. Clark). Similarly,
philosophy is, if anything, much more subtle than the much more basic and
simpler forms of religion and contemporary politics. A Master of the Art can
move entire nations with the stroke of a pen, but such people are very rare
and unobtrusive themselves.

For an example of the forgoing, Consider the effect of the -- at that time
very novel -- ideas of "life, liberty, and the presuit of happness" (as
suggested by John Locke) on the historical development of the USA. These ideas
are so central to the way that we think and define our self identity now,
individially and nationally, that they are totally taken for granted. Yet
indirectly, one mans philosophy shaped the course and outcome of wars, and
indeed everything 300 million people do, in every practical business decision,
the world over. Go just a little farther and you find that the "love
philosophy" of one (presumed) man has affected billions more for far longer
(2000 years).

Although stated informally, _something_ about their ideas must somehow /feel/
true to /most/ people, regardless of context -- a definite indication that
'something is up' and should be considered carefully. Although an examination
of the logical form of their philosophical assertions does not hold up using
ordinary mathematical logic, something about them makes them very pervasive
and influential -- a power that like any other in nature, must be somewhere
connected to a real truth. A different kind of discipline is needed to
discover these connections, not just a different type of domain knowledge.

Q: How is it that a handful of gurus/buddahs in ancient history can have
effects so far out of proportion to the scope of their lives? A: In one form
or another, they all taught philosophy that had at least some, possibly
unknown, connection to a real truth of nature and life.

Q: Is philosophy practical? A: Yes. It is at once very subtle and very
powerful -- nearly invisible and yet when 'right', nearly invincible. These
are all notions based inherently in foundations of continuity.

Asking for philosophy to be "practical" and to "have effects" is like asking
all the worlds oceans to be "wet". Why should 'wetness' be a more defining
characteristic of a "good ocean" than any other? Even the question itself is
connected to deeper assumed truths in philosophy.

For the record, I would like it to be known that I do also definitely agree
that Sturgeon's law applies to the nearly total current state of Western
philosophy. For my own part, to get anywhere with it I have had to start from
scratch -- examining the root ideas and assumptions behind science and
spirituality to get anywhere at all. At this point, I am glad I did because I
can assert with the absolute confidence of owned rigorous proofs that 1) Kant
(and others) were wrong about metaphysics, 2) that is possible (and
necessary!) to positively and exactly define things like a non-relativistic
ethics, and 3) that the fully self describing "auto bootstraping" system of
concepts is known and does currently exist explicitly (as would be inherent in
any true 'system of metaphysics'). There is nothing 'fuzzy' about a root
analysis of the inherent assumptions behind all the 'fuzzy' usages of meaning
in everyday languages. But do _not_ expect the sort of concepts that provide a
the very basis for everyday logic to look like ordinary logic either --
different protocols of thinking are required. Continuity is as fundamental a
notion as symmetry. Again for the record, I note that the basis of these ideas
have absolutely no connection to religion or faith, although the net effect of
them tends to validate a lot of things most world religions tend to take on
faith.

Those who have the eyes to see will see; all others will be blinded or live in
darkness.

Regards, Forrest Landry, Apr 19, 2008, San Deigo, CA.

------
brianfrank
This is great! I just wrote a similar essay on
<http://blog.openconceptual.com/> proposing a 'philosophy of enterprise,'
which also served as an introduction to the work of Alfred North Whitehead --
a philosopher with a mathematical background who wasn't fooled by the supposed
certainty of abstractions:

"Philosophy has been misled by the example of mathematics; and even in
mathematics the statement of the ultimate logical principles is beset by
difficulties, as yet insuperable. The verification of a rationalistic scheme
is to be sought in its general success, and not in the peculiar certainty, or
initial clarity, of its first principles." "The position of metaphysics in the
development of culture cannot be understood without remembering that no verbal
statement is the adequate expression of a proposition."

Whitehead (who was an early collaborator of Russell's) made these statements
while Wittgenstein was a schoolteacher and Russell was still enthralled with
his early work, which W. himself later rejected in favour of the ideas he is
now (justly) celebrated for.

Whitehead's lack of a legacy in professional philosophy is partly due to the
fact that he felt it was nevertheless necessary to articulate a sort of
heuristic metaphysical framework -- which few professional philosophers have
been interested in tangling with [actually, it's been pretty roundly
criticized; I meant that philosophers aren't interested in countering or
improving it] (for reasons PG points out in the essay).

By making such an attempt, he has much in common with Heidegger, who has
remained more widely read and cited than Whitehead perhaps (for another reason
pointed out by PG) because of his esoteric and unclear style. It's as if James
Joyce and Kurt Godel both composed universal cosmologies: whose do you think
would be more popular among later generations of young philosophers?

Whitehead also agreed with PG's attitude towards Aristotle's impractical
metaphysics: "Metaphysics is nothing but the description of the generalities
which apply to all the details of practice."

I think PG's "test of utility" has potential, but I think we should be careful
not to let it stray too far into an authoritative stance. (... while I try not
to stray into "word soup.") What I mean is that, above all, we should be doing
philosophy for ourselves but with others, in conversation. We may not get them
to "do something differently," but if we can get them to do something with us
(like discuss philosophy, as PG's essay has so effectily done here...), then
we've done enough (for the moment). I think if we start believing our ideas
are for other people's benefit -- that we somehow appreciate their needs and
wants better than they do -- we get into hazardous situations of resentment
and (ironically) competition.

My favourite "test of the value of any philosophy" (quoting John Dewey) is
Dewey's question, "Does it end in conclusions which, when they are referred
back to ordinary life-experiences and their predicaments, render them more
significant, more luminous to us, and make our dealings with them more
fruitful?"

That is roughly a more general formulation of PG's test -- only without the
requirement of having someone else read it -- which (correct me if I'm wrong)
sort of demonstrates PG's proposal: it was useful in getting me to act
differently (or at least getting me to act), which I did by "cranking up the
generality" -- to apply not just to written philosophies but any kind of idea
or insight. (Now we wait and see how useful my [I mean Dewey's] philosophy
is...)

And I fully agree with the last comment: we're just beginning to learn.

------
francoisp
First, to Paul: I have really enjoyed a lot of your essays; most are very
insightful and/or motivational, keep up the good work. I have to ask, what's
up with the word wrap? On one hand the articles are formatted for a 80 lines
terminal, and the comments do not render OK on my 1920*1280?

I have been reflecting along the same lines for a while, here are few
thoughts, if anyone is interested.

Philosophy is constructed from two words and could be translated literarily
from Greek as: love of knowledge. This implies a "lover", and from this
individuality in the act I see flowing a lot of the problems you describe.

From my understanding, Wittgenstein main point is: "meaning is usage". This is
a generalization that is a centrality of philosophy itself; Russell alludes to
it in "the problems with philosophy" as he sets the reader on a quest to right
something that can't be.

Here's my reasoning: since no two person can use a word in exactly the same
way, the inherent imprecision of language and of philosophy as a construction
is a feature not a bug, a v.useful one still; ever had this epiphany moment of
having a great idea because you misunderstood someone?

If you set off to generalize enough on practical philosophy, I guess you get
to the wisdom expressed in sayings and in illustrations; they convey by high
bandwidth a particular pattern of analysis from one individual to another one
that seeks wisdom, but one would be hard pressed to call receiving (as in
"idee recues") sayings as a philosophical endeavor.

The way I now see philosophy is it's a quest to a personal worldview acquired
through a personal love for knowledge. It cannot be exact nor absolutely true
unless you're a dictator or a cult leader. This is why the idea and "ideators"
are so closely associated; people talk about A.Rand because through her
constructed world view she gives an ethic that have seducing finalities;
however as you point out, objectivism as she conceived it cannot be perceived
again by a human being let alone brought to new heights.

I find that reading inherently imprecise philosophical material can give very
strong insights exactly because of the words are soft, and impact each unique
individual in a different way. The ones that are not purposefully unreadable
that is (Foucault?), in this I agree with you. "I", as my existing uniquely
individual self, personally agree with you; another unique entity that defines
itself as an ensemble of cells and electric currents. Seriously, I find it
rather unconvincing that because you cannot pinpoint self, or soul, you negate
something as evident as individuality, from which "I" choses to defines
itself. I guess this fits "l'air du temps", ref Dawkins, Pinker and co. It has
the smell of groupthink tho.

    
    
     (BTW, evilmonkey your comment got me ROTFL)

Best regards, Francois Payette

~~~
rms
He thinks that 80 character widths are inherently more readable on a screen.

~~~
euccastro
That doesn't explain the ridiculous width of this page. This is a problem
specific to this thread, caused by a comment which contains a very long line
without whitespace.

------
lst
...loving wisdom!

------
lst
Do you know that Darwinism is becoming more and more obsolete? It's not me
saying this, but many major scientiscts.

The only reason for Darwinism still to exist is because of the atheists. But
atheists are extreme - an intelligent human should leave the question open,
and not stupidly deny something nobody can really know by reasoning (since God
is transcendent by definition).

~~~
rms
You mean that evolutionary theory is becoming more refined over time. This
makes the case for science, not the theistic God of the Hebrews.

~~~
lst
I mean that there are two different things which can be confused easily:
evolution and adaption/assimilation/conformation.

Many things that seem to confirm evolution could in fact be of the second
group cited above.

~~~
twinings
I have heard this evolution versus adaption/assimilation/conformation argument
before, from a very religious person. Their idea is that evolution may be
happening on a small and limited scale, but no further than that. They don't
want to think about the more long-term and general implications of the theory.
That is - if small adaptations can occur over a few years, what might happen
over millions of years?

Assuming the earth is only 6,000 years old there isn't enough time for animals
to evolve. All that can be seen are some minor "adaptations".

~~~
lst
Religion apart, only a fundamentalistic person would say that the earth is
only 6,000 years old.

The problem is not earth, but animals. The real problem is that 'millions of
years' period. Anybody can make up a nice theory involving 'millions of
years'. But how do you prove it? You can't. That's the real question and real
problem with the evolution theory. It's only a theory which nobody can prove.
(But a time machine would certainly help :)

~~~
twinings
What problem do you have with 'millions of years'?

Forget about proof. Just consider this: Imagine small changes, occurring
continuously over millions of years. Would they still be 'small' changes after
a while? Of course not. They would be small_changes * millions_of_years =
big_changes

Or do you disagree that millions of years passed?

~~~
lst
I don't have personally any problem with 'millions of years', and I don't say
that the evolution theory is wrong, but for me it simply stays a nice theory,
which can't be proven, and which isn't able to explain everything.

I do believe that the universe is millions of millions of years old, but I
also believe that the humans arrived last (much later than any animal). And
that humans have many attributes which can't be explained by an evolution
theory.

Please offer me something more intelligent, I simply refute to think that some
monkey thought by himself: "And now let's develop/incubate/whatever self
consciousness, to be finally real humans!". Sorry, but that's too stupid.

~~~
rabagley
Evolution is an observed fact and even religious leaders 150 years ago did not
argue this. Natural Selection is a theory which explains, without reference to
any supernatural agent, how evolution might have happened. Darwin didn't posit
evolution as it wasn't a subject that was very exciting. It happened, everyone
agrees.

Natural Selection, on the other hand, is more than just a hypothesis (you're
using the word "theory" incorrectly). It (with refinements) is one of the most
widely established explanations for all of the observed phenomena of lineages,
species differences. It also made a number of testable predictions that have
since been borne out (it predicted DNA, among other things). More recently,
natural selection has led to the development of new sciences, like
evolutionary biology, evolutionary psychology, evolutionary linguistics, etc.
which are taking our understanding of biology and behavior further than ever.

Evolution is a fact. Natural Selection is a theory (and not a hypothesis). No
scientists are "moving away" from natural selection. Anyone who told you that
is uninformed or lying.

~~~
lst
> Evolution is an observed fact [...]

Has it been 'observed' for a few years or for millions of years ;)

Again, it can't be observed for a period that would be sufficiently long to
really prove for evidence.

Hence it's still a theory, sorry.

(Most 'scientists' need to learn philosophy, especially the greek one. It
would help very much to understand logic, and to understand terms like
'theory'.)

------
prakash
I couldn't read beyond the first section...let me know when the cliff's notes
version is available and if its worth reading?

~~~
icey
How is it possible you had enough energy to type such a pointless complaint,
but you couldn't be bothered to read a couple of pages?

Would pictures help? Maybe some cartoon animals sounding out the words for
you?

~~~
prakash
lol.

I am big PG fan, but the non-startup articles don't appeal to me, this in
particular.

~~~
davidw
Fair enough, but please, no 'lol'ing here. Remember:

loll: To hang extended from the mouth, as the tongue of an ox or a dog when
heated with labor or exertion.

~~~
gwenhwyfaer
Plus it makes you sound like qwe1234. We don't do that here, either.

