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Monday, May 30, 2016

The ghost in the machine


Rationality is often not a matter of knowing the right thing but a matter of psychology.” That’s what I wrote last week. Psychology influences not only the way we calculate but – as we have seen already many times in these blogs – many other things we do as well. We tend to walk slower, when we see old people passing by. Holding a warm cup of coffee in your hands makes you having more positive attitudes towards a stranger than when you hold a cup of iced coffee. It’s surprising for it seems so irrational, especially the latter example: What has the temperature of coffee to do with my feelings towards somebody? But, alas, so it works. The mind is an odd instrument.
The consequences of such psychological effects can be far-reaching. They needn’t be limited to our individual behaviour towards others. Moreover, they can be annoying, for it’s weird that how we treat someone else depends on whether we take a café americano or an iced latte. In a job interview it can influence the career of an applicant and whom I’ll get as my new colleague. Our psychology can have wide social effects and affect important aspects of the structure of society.
That’s what I realized when I read in a newspaper about another such a surprising effect: French secondary school students had to draw a complicated figure according to a model. Some students were told that it was a drawing assignment and others that it was a mathematical assignment. In the former case the girls scored better than the boys but in the latter the boys surpassed the girls. However, in either case the assignment was exactly the same. Apparently the reason for this difference is that maths is felt to be for men, and maybe also – but I haven’t heard of this prejudice – that drawing is more for girls. Phenomena like these make that men are on the top in some social fields and women in other domains, even if they have the same relevant qualities. Actually it’s nothing new. It’s said so often, but when confronted again with it, it remains surprising. In this case the drawing assignment illustrates what I would call a combined Beauvoir-Thomas effect. It was Simone de Beauvoir who made clear to us that women are not born as such but that they are made as they are; and once they have been ascribed certain qualities this has consequences for the way they behave and are treated. W.I. Tomas has formulated the latter in his famous theorem saying that if men define situations as real, they are real in their consequences. Voilà the social outcome of a simple psychological phenomenon.
Without psychological characteristics maybe man would be rational, but s/he would not be more than a machine. Our feelings – if we had them – would not be more than a kind of epiphenomena unrelated to the way we behave. Then man as a machine runs as it runs and our alleged psychology would not be more than the smoke that escapes from the locomotive. Maybe it would be an interesting object for study, but it doesn’t influence how the locomotive moves on. If man would be made up that way, s/he would be really rational. Wouldn’t it be marvellous if man would be like this? Some will say “yes”: We would be rid of a lot of misery in this world – human misery like fear, pain, injustice, inequality, etc. Maybe all this would still exist but it functions just as Descartes thought about animals: Animals are a kind of machines; perhaps they have feelings but they don’t give attention it. However, I think that man is not that rational kind of being. Happily, I would say, for if psychology is not a substantial part of what man is, we would also lose a lot. We would have our feelings but yet haven’t them. We would exist without all kinds of misery, but also without everything we value like joy, creativity, relationship, love, wonder, discovery, meaning, ideas ... – just all those things that makes man human and that makes that s/he is not simply a ghostless machine.

Monday, May 23, 2016

The donkey and the money


You are participating in a TV quiz and you have reached the final round. You have to choose between three doors: A, B and C. Behind one door there is a cheque of 5 million euro. It will be yours if you choose that door. If you choose one of the other doors you’ll win a donkey. You love donkeys, but you prefer the money, also because you can buy then many monkeys plus you’ll have enough money for taking care of the donkey. So you want to win the 5 mln euro but you have no idea behind which door the cheque might be. The quizmaster doesn’t give you a hint. At last you choose Door A. “Okay”, the quizmaster says, “are you sure?” “Yes, I am”, you reply. “Then I’ll open one of the other doors. I know behind which door the money cheque is and I’ll open a door with a donkey”, so the quizmaster. He opens Door C. You see a donkey. “Dear Harry”, the quizmaster then says. “You have chosen Door A. However, the money might also be behind Door B. As I told you, I know behind which door the cheque is. Do you want to change your choice or do you still stick to Door A?” You are a rational man, or so you think: “There are two doors. The cheque is behind one door and behind the other one there is a donkey. So, the chances are even that the cheque is either behind Door A or behind Door B. It makes no difference which door I’ll choose. So why change? It has no sense”. You stick to A. You are lucky: The quizmaster opens Door A and you see the cheque.

Now you are a rich man, a millionaire, for you have won 5 mln euro. You are a donkey lover, so you’ll buy a donkey for the money you got. But was it rational to stick to your choice of A, because the chances that the cheque was either behind Door A or behind B were even? Most people will say it was. If they would have been in your shoes in the quiz, they would have thought the same and there is a good chance that they had stuck to their choice, too; for psychological reasons (but that’s another story). However, they and you are not right. It would have been rational to change your choice to B. Let me explain.

There are six possibilities how the money cheque and the donkeys are divided over the doors. I have written them out in a table:


Door A
Door B
Door C
win/loose
1
5 mln
donkey A
donkey B
2
5 mln
donkey B
donkey A
3
donkey A
5 mln
donkey B
+
4
donkey B
5 mln
donkey A
+
5
donkey A
donkey B
5 mln
+
6
donkey B
donkey A
5 mln
+


Let’s suppose that you have chosen A and the quizmaster opens a door with a donkey behind it. Then you change your choice to B or to C, as the case may be. The last column of the table shows what happens. If division 1 is the case, you are out of luck: The cheque is behind Door A and you have changed to a door with a donkey. Therefore I have written a minus sign in the last column. Also in situation 2 you are out of luck and will get a donkey. But in the situations 3, 4, 5  and 6 you’ll change to the door with the cheque, since the quizmaster has opened already the only door with the monkey. So the odds are two to one that you’ll win the cheque, on condition that the quizmaster knows behind which door the cheque is (and so opens the other one with a donkey).
But how about if you had stuck to your choice of Door A? Then you had won the money in situations 1 and 2 but you had got a donkey in all other situations (the minus signs become plus signs in the last column of the table and the other way round). Now the odds are one to two to get the cheque.

Was it rational to switch? Now you’ll say “yes”: It does sense to change your choice because the quizmaster knows what he does, when he opens one of the doors you hadn’t chosen. But most likely you’ll not be the only person who makes this mistake, unless he or she has read the explanation. Even more, after it had been published (in the American Statistician and elsewhere), still many readers thought that the chances were even. Among them there were highly educated and knowledgeable people. Rationality is often not a matter of knowing the right thing but a matter of psychology. Know who you are and what rationality means.


Source: Herman de Regt & Hans Dooremalen, Het snapgevoel. Amsterdam: Boom, 2015; chapter 5. If you want to know more about it, google then “Monty Hall problem”.

Monday, May 16, 2016

The end of the universe


In these blogs I talked already several times about thought experiments. Thought experiments are used in all kinds of philosophy but especially when discussing questions concerning man’s personal identity and analyzing ethical problems. The reason is that it is often impossible to do real experiments in these fields, for practical or for moral reasons. For example in the debate on personal identity it often happens that brains are switched between two persons. Should we take the risk that a man wouldn’t survive such an operation just for the sake of testing or developing a philosophical theory? So we use our imagination for answering our questions.
The first philosopher who used a brain switching thought experiment was John Locke in 1694 in his An Essay concerning Human Understanding. (Actually, Locke didn’t switch the brains but the bodies of a prince and a cobbler in his case). Before Locke Descartes used already thought experiments, for example when he developed the theory that led to his statement “Cogito ergo sum” – I think so I am. However, thought experiments are much older and also Greek philosophers employed them, although they didn’t call them by that name. Some of their cases are still used by modern philosophers, like “The Ship of Theseus”. One version of it is that gradually the planks of Theseus’ ship are replaced by new planks but that the old planks are again used for constructing a new ship. Which ship is the real ship of Theseus?
Although “Theseus’ Ship” is the best known thought experiment from classical philosophy, it is not the oldest one. That’s one ascribed to Archytas of Tarentum (428-347 BC), so Katerina Ierodiakonou in a Dutch philosophy magazine. His thought experiment is the first one that has been recorded. Archytas worked in the tradition of Pythagoras’ School and he is an interesting person. He is said to be the founder of mathematical mechanics and to have developed a kind of airplane that has even flown over a short distance. But that’s not what I want to talk about here. I think that for historical reasons, but also for philosophical reasons, this oldest thought experiment is interesting, also because it’s one that can be used in present-day philosophical debates. When discussing the problem whether the universe is finite or infinite, Archytas says: Suppose that you arrive at the end of the universe and extend a staff. Then you touch either a body or it is possible to extend the staff in empty space. In both cases you will not have reached yet the end of the universe and you can go on and repeat the same action when you have arrived at what you think now as the end of the universe, which will lead to the same result. The upshot is that the universe is infinite. What Archytas did not and could not consider is that the universe might be curved, so that nevertheless it could be finite. Is it important? As Karl Popper told us, every answer is significant for it gives us a starting point to discuss about and to improve it. But despite that, Archytas’s thought experiment is not only a contribution to the cosmological theory, but it has also a psychological meaning, for instance – “for instance”, for I guess that it can be given very different interpretations –: Even if you think that you have come at the end of your mental possibilities (for example in a conflict), stretch your mind and you’ll see that there still is some space to move and to solve your problem and to solve your inflexibility. Thinking is infinite, as are our ideas.
Source: http://www.ingentaconnect.com/contentone/aup/antw/2016/00000108/00000001/art00005

Monday, May 09, 2016

Of cannibalism



When travelling abroad, one of the most interesting things to do is to look what the local people eat and to enjoy their dishes. However, in this era of globalization – and I must admit that just by travelling I contribute to it – taking traditional local dishes has become increasingly difficult. As so many other things, also what people eat tends to become international or “global”, which are other words for “everywhere the same”, in this case. Is this “everywhere the same” the price of globalization? It seems so. Nevertheless, there still are local differences and there still is local food to enjoy. In terms of my blog two weeks ago, where I distinguished three kinds of eating: It’s still possible to take a traditional meal, although more and more eating on holiday gets the feature of getting food, so to speak. At last one has to eat.
It’s weird – and I am the first to admit it – but in this context of talking about food, meals and travelling I had to think of cannibalism: eating your fellow man. It sounds as if men are bred for that purpose, like pigs and poultry. As if it is one of the dishes you can enjoy when you travel in an “uncivilized country” and make your choice from the local specialties in a restaurant. Happily, it’s not as simple as that. Man is not seen as a delicacy. Although sometimes men are eaten for satisfying one’s hunger, especially in times of a serious famine, it seems to be rather exceptional and generally cannibalism has a ritual or spiritual or sometimes a medical reason. Modern man calls this practice barbarous, and with right. However, one has to put the practice into perspective, for what is barbarous? Look around and see what people do to each other.
Montaigne describes the custom of cannibalism practiced by a people in South America that he doesn’t mention by name. Apparently he had borrowed the story from a book by the French geographer André Thevet who travelled in 1555 in Brazil. Thevet told that people there ate prisoners they had taken during their wars with surrounding people. The prisoners were held captive for some time but they were well treated. In the end they were slaughtered and consumed in a public ceremony. Montaigne agrees with those who call this practice cruel and a barbarous horror. However, he says, isn’t it so that “every one gives the title of barbarism to everything that is not in use in his own country. As, indeed, we have no other level of truth and reason than the example and idea of the opinions and customs of the place wherein we live: there is always the perfect religion, there the perfect government, there the most exact and accomplished usage of all things.” (in “Of Cannibals”) But then, “I am not sorry that we should here take notice of the barbarous horror of so cruel an action, but that, seeing so clearly into their faults, we should be so blind to our own. I conceive there is more barbarity in eating a man alive, than when he is dead; in tearing a body limb from limb by racks and torments, that is yet in perfect sense; in roasting it by degrees; in causing it to be bitten and worried by dogs and swine (as we have not only read, but lately seen, not amongst inveterate and mortal enemies, but among neighbours and fellow-citizens, and, which is worse, under colour of piety and religion), than to roast and eat him after he is dead.” Montaigne had seen a lot of cruelty and barbarism in his life. Also today we still have a lot of cruelty around us. How then can we condemn other acts that are in fact less barbarous? Shouldn’t we first look at ourselves before we point a finger at others? Apparently the so-called “barbarians” often live in closer accord to our belied morality than we often do ourselves, is what Montaigne wants to tell us; a lesson that needs to be told again and again – also today.

Monday, May 02, 2016

Some quotes


Once I had a list of quotations on a social network website. I used to publish there my weekly blog, too. However, the number of members and visitors of that website diminished gradually and the webmaster decided to discontinue it. How pity, for I met a lot of nice people there and I got also many comments on my blogs. My blogs can still be read here on blogspot.com, but the list of quotations had gone. I am a bit sorry for it, so I decided to publish them here as my blog for this week. Some quotations are not completely new for the readers of this blog in the sense that I have used them here before. Do you mind? Good thoughts cannot be repeated too often, so here they are, without comments:

"No man shall be interfered with on account of his religion, and any one is to be allowed to go over to any religion he pleases" (Akbar, Indian Moghul Emperor, Muslim,1542-1605)
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"Se battre pour le prestige, pour le honneur, c'est se battre littéralement pour rien" (Fighting for prestige, for honour, is litteraly fighting for nothing) (René Girard)
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“We feel that even if all possible scientific questions have been answered, our problems of life have still not been touched at all.” (Ludwig Wittgenstein)
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“We should not take the absence of the word to be equivalent to the absence of thought” (Martha C. Nussbaum)
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“Every society as a whole learns that happiness cannot be equated with development” (Michel de Certeau)
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"C'est une dangereuse invention que celle des gehenes, et semble que ce soit plustost un essay de patience que de vérité."
“The putting men to the rack is a dangerous invention, and seems to be rather a trial of patience than of truth."
Montaigne on torture.
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“War is always more popular with those who don’t experience it” (Mark Kurlansky)
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“If you start a man killing, you cannot turn him off like a machine” (Guy Chapman)
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"The more violence, the less revolution" (Bart de Ligt, 1883-1938)
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“Tuer un homme, ce n’est pas défendre une doctrine, c’est tuer un homme” (Castellio, 1515-1563)
"Killing a man is not defending a doctrine, it is killing a man".
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“Does it never strikes you as puzzling that it is wicked to kill one person, but glorious to kill ten thousand?” (L.F. Richardson)
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Instead of "Cogito ergo sum" - "I think, therefore I am" (Descartes) I would rather say "Sum ergo cogito" - "I am, therefore I think". (myself- HbdW)
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"Parce que c'etait lui, parce que c'etait moi" (Because it was he, because it was I)
Montaigne's definition of friendship