Hold to nothing too violently. Every fool stands convinced: and everyone convinced is a fool; and the faultier a man's judgment, the firmer his conviction; even with the proof on your side, it is well to make concession; for your reasons are known and your gentlemanliness is recognized; ... . Gracian #183
George Rebane
In these pages we have sought, so far with limited success, to make our discussions and debates semantically crisper by using well-defined terms, and editing these definitions as necessary to capture the more nuanced meanings intended. For example, many keyboards have been pounded over the years debating the definitions and the subsequent uses of socio-political labels such as socialist, communist, capitalist, liberal, progressive, conservative, conservetarian, etc. The resulting definition derbies seem always to revolve around how attribute comprehensive should the labeled thing be before its assigned label is accepted.
Most people will accept a label such as ‘socialist’ or ‘conservative’ if the person, program, or policy can claim some sufficient number of attributes to unambiguously indicate its membership in the labeled class. As an example, a policy can safely be called socialist if it expands state’s control of the means of production or mandates market-blind distribution of goods, wealth, etc. Such common usage doesn’t call for implementing all (i.e. the comprehensive set) of the attributes of socialism. In short, a useful discourse can be had if the parties either understand each other’s use of a label, or accept a working principle that doesn’t make ‘comprehensive’ the enemy of ‘sufficient’.
Debating definitions can also serve agendas, especially if you determine that your ideology must be sold carefully to broader audiences (e.g. your lightly-read constituencies). In such cases you don’t want to reveal the complete picture too soon because your audience will then balk. In these times such has been the case when collectivists of various shades want to hide behind easy-to-embrace social give-aways without going into the details of what it will take to sustain such transfer payments, or if sustainability is even possible.
So, when you believe in a future in which the state controls more than less of our property and behaviors, a future where markets are greatly curtailed or completely eliminated by state mandated distribution policies, then you don’t want to advertise that too early, even if you believe that such a system will ultimately provide the greatest good to the greatest number. In that case you will decry the socialist label being prematurely attached to policies that are at best camouflaged in half-way houses on the road to socialism. You then will argue in favor of the comprehensive definition, and dismiss any sufficient characterization of socialism that doesn’t check off all the dictionary items listed under socialism – ‘my policy doesn’t call for the elimination of all markets, therefore it is not socialism.’
With comprehensive definitions suppressing the merely sufficient, the debate’s progress will be successfully stifled until the destination is achieved at which time it will be revealed when all of its features or attributes are in place. In such a forum, one is not allowed to identify himself, say, as a conservative unless he can check off somebody’s complete list of requirements for a conservative. The same for a ‘free market’ which is then defined as one that is not allowed to have even a smidgen of regulations under which it must operate. Or the obverse, mandating the ‘free market’ label when a massively regulated market still has a bit of wiggle room left. It all depends on your agenda.
Quite often definitions are given in terms of an overarching concept that can stand on its own, but can be expanded to have one or more appended categorical components. We recently ran into one such term – ‘collusion’ – that is much in the news these days, and forms the crux of an enlarged debate that is attended by participants all wearing ideologically colored glasses. To illustrate, for the Right ‘collusion’ is seen simply as two or more parties proceeding in confidence to accomplish some end, be it innocent or evil. The latter being the addended categorical component. To pursue its current agenda, the Left can only view ‘collusion’ in terms of its categorical component of ‘evil’ firmly clamped to the overarching definition, with the attendant logic that colluding secretly or in confidence must always and necessarily be evil – no further proof is needed. (more here)
Unfortunately, such definition derbies often lap over to embrace countless faulty logics so prevalent in the comment streams of most blogs including RR’s. The preceding semantical gymnastics are usually part of a drill that starts by characterizing everything in black/white or binary terms. If you don’t explicitly condemn/embrace something, then the clear conclusion is that you must love/hate that same thing. This is the most common and ham-brained way of rejecting the cautionary wisdom that the absence of evidence is not evidence of absence. Related to this is the so-called ‘argument from ignorance’, so popular today, wherein one ‘asserts that a proposition is true because it has not yet been proven false’. Both appeal to the same logical fallacy.
In my experience, also confirmed in these pages, it is overwhelmingly the folks on the Left who don’t want to be explicit about what they actually believe (i.e. the tenets of their credo), and consequently in a debate they sail under false colors as long as possible, and then simply quit the field when such colors no longer serve. I have yet to meet a person of the Right who, when asked, hesitates to declare the underlying tenet of his credo that gives basis for his argument on an issue. Perhaps others have had the same experience.
(Readers may always examine my credo and glossary of terms so as to correct or confirm that my own apologetics conform to my previously stated beliefs.)
What is truth?
George Rebane
Contrary to common wisdom, in addition to your opinions you can also have your own facts, history, science, logic, sense of justice, fairness, equity, evil, beauty, and, of course, truth. Rebane Doctrine
Two friends of ours tackled the notion of ‘truth’ in recent issues of The Union. Jan Tannarome (‘Facts vs Beliefs’) and Terry McLaughlin (‘What is truth, exactly?’) in which each argued the existence of propositions that are universally and unambiguously assessed as being true. Ms Tannarome leans to the left, and Ms McLaughlin is a conservative.
Tannarome harbors the pejorative view of ‘belief’ as being inimical to a kind and just society. She writes, “And no matter who is using belief as a weapon or as a shield, this is unforgivable. It is unforgivable on a scale of such magnitude that I can’t think of anything worse at this juncture in our human evolution. I will borrow a phrase from a frequent contributor to this newspaper’s pages and say that using belief as a shield or a weapon is the mother dog of all political mischief, all social and cultural malfeasance, all justification for hatred and its many offspring.”
McLaughlin, while never actually defining ‘absolute truth’, believes it to exist and goes through a litany of misguided notions about truth ranging from relativism, through pluralism, to beliefs. She writes, “Why is it important to embrace the concept of absolute truth? Because life has consequences for being wrong. … Today, many people seem to fear publicly and honestly stating facts and truth. … If we wish to heal the present divides within our country, our neighborhoods, even our families, we must be willing to share in truthful and honest discourse.”
From my perch (see also my credo) I join with those who have a more precise and, perhaps, technical understanding and definition of belief. The commonly accepted definition of ‘belief’ is a faith-based proposition. (Here a proposition is a statement or assertion that expresses a judgment or assessment.) As such, a belief requires no reasonable basis.
A more nuanced, and technically correct definition, holds that there are two kinds of beliefs – faith-based and falsifiable. In that sense a person’s worldview or ontology consists of a set of propositions or beliefs which may all be falsifiable or also include some that are faith-based and beyond the pale of reason. Over the years RR readers who have followed my sermons on Bayesian inference and non-monotonic reasoning know that I and most people of my ilk and background embrace an ontology that consists wholly of potentially falsifiable beliefs.
For the more technical/philosophical reader, the Bayesian measure of verity of a proposition is its probability of being verifiably true. This measure ranges between zero (impossible proposition) and one (axiomatically true). Verity measures between zero and one may be updated (by Bayes theorem) with the introduction of new evidence. Faith-based verity measures at zero and one are immune to new evidence and the ministrations of Bayes. (more here, here, and here)
Unfortunately, as beauty is in the eye of the beholder, so is belief in the mind (heart?) of the believer. The pithy shibboleth at the top summarizes the realworld basis for our nation’s polarization, and its negligible prospects for restoring e pluribus unum. IMHO too many of us paint our views of the world with faith-based colors. Such people believe in absolute truths beyond those immediately subject to multi-party verification.
An example of such an absolute truth is the proposition that 2+2=4 which can be immediately verified during an ongoing discourse by everyone present who can count. Claimed absolute truths that are limited to citations of past third-party verifications are immediately open to contention which cannot be resolved in the moment, and therefore give rise to the above pithy shibboleth. And it is in the moment, that is ripe for taking decisions, that one must accept or reject available paths forward when multiple contending truths (beliefs) do battle – absolute truths have no place is such arenas. It was ever thus.
With this understanding one can appreciate why appeals based on Rodney King’s ‘Why can’t we all just get along?’ fail to unite us.
A better course to resolve disputes would be to admit the pithy shibboleth and focus on discovering common aspects in the differing utilities held by contending factions. Without such a basis for dispute resolution expect no light, only heat. (more here and here)
Posted at 11:05 AM in Critical Thinking & Numeracy, Culture Comments, General, Glossary & Semantics, Rebane Doctrine | Permalink | Comments (62)
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