In the Way of Inquiry • Justification Trap

There is a particular type of “justification trap” a person can fall into, of trying to prove the scientific method by solely deductive means, that is, of trying to show the scientific method is a good method by starting from the simplest possible axioms, principles everyone would accept, about what is good.

Often this happens, in spite of the fact one really knows better, simply in the process of arranging one’s thoughts in a rational order, say, from the most elementary and independent to the most complex and derivative, as if for the sake of a logical and summary exposition.  But when does that rearrangement cease to be a rational reconstruction and start to become a destructive rationalization, a distortion of the genuine article, and a falsification of the authentic inquiry it attempts to recount?

Sometimes people express their recognition of this trap and their appreciation of the factor it takes to escape it by saying there is really no such thing as the scientific method, that the very term “scientific method” is a misnomer and does not refer to any kind of method at all, in short, the development of knowledge cannot be reduced to any fixed method because it involves in an essential way such a large component of non-methodical activities.  If one’s idea of what counts as method is fixed on the ideal of a deductive procedure then it’s no surprise one draws that conclusion.

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In the Way of Inquiry • Initial Unpleasantness

Clouds and thunder:
The image of Difficulty at the Beginning.
Thus the superior man
Brings order out of confusion.

— I Ching ䷂ Hexagram 3

Inquiry begins in doubt, a debit of certainty and a drought of information, never a pleasant condition to acknowledge, and one of the primary obstacles to inquiry may be reckoned as owing to the onus one naturally feels on owning up to that debt.  Human nature far prefers to revel in the positive features of whatever scientific knowledge it already possesses and the mind defers as long as possible the revolt it feels arising on facing the uncertainties that still persist, the “nots” and “not yets” it cannot as yet and ought not deny.

Reference

  • The I Ching, or Book of Changes, R. Wilhelm and C.F. Baynes (trans.), Foreword by C.G. Jung, Bollingen Series 19, Princeton University Press, Princeton, NJ.  1st edition 1950, 2nd edition 1961, 3rd edition 1967.

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In the Way of Inquiry • Obstacles

Upon this first, and in one sense this sole, rule of reason, that in order to learn you must desire to learn, and in so desiring not be satisfied with what you already incline to think, there follows one corollary which itself deserves to be inscribed upon every wall of the city of philosophy:

Do not block the way of inquiry.

C.S. Peirce, Collected Papers, CP 1.135–136.
From an unpaginated ms. “F.R.L.”, c. 1899.

The discussion in this Chapter addresses a set of conceptual and methodological obstacles standing in the way of the current inquiry, threatening to undermine a reasonable level of confidence in the viability of its proceeding, all of which problems I think can be overcome.

Often the biggest obstacle to learning more is the need to feel one already knows.  And yet there are some things a person knows, at least, in comparison to other things, and it makes sense to use what one already knows best in order to learn what one needs to know better.  The question is, how does one know which is which?  What test can tell what is known so well it can be trusted in learning what is not?

One way to test a supposed knowledge is to try to formulate it in such a way that it can be taught to other people.  A related test, harder in some ways but easier in others, is to try to formalize it so completely that even a computer could go through the motions that are supposed to be definitive of its practice.

Both ways of testing a supposition of knowledge depend on putting knowledge in forms which can be communicated or transported from one medium or system of interpretation to another. Knowledge already in a concrete form takes no more than a simple reformation or transformation, otherwise it takes a more radical metamorphosis, from a wholly disorganized condition to the first inklings of a portable or sharable form.

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In the Way of Inquiry • Recircus

I must lie down where all the ladders start
In the foul rag and bone shop of the heart.

— W.B. Yeats

I have in mind circling back to a point in my project on Inquiry Driven Systems, namely, the chapter addressing various Obstacles to the Project.

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Basal Ingredients Of Society • ℞

THE SOCIAL COMPACT

If then we discard from the social compact what is not of its essence, we shall find that it reduces itself to the following terms:

“Each of us puts his person and all his power in common under the supreme direction of the general will, and, in our corporate capacity, we receive each member as an indivisible part of the whole.”

Reference

  • Jean Jacques Rousseau, “The Social Contract”, G.D.H. Cole (trans.),
    Great Books of The Western World, Volume 38.

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Basal Ingredients Of Society • Comment 7

Re: Diane Ravitch • Help the ACLU Sue the State of Nevada to Stop Vouchers

Vouchers are a tool for injecting a viral species of market dynamics — the dynamics of private individuals competing in a zero-sum game for individual commodities — into a sphere where those dynamics are out of place and where they are ultimately destructive.  That is the sphere of cooperative, public, social institutions that must rise above the myopia of short-term private interests if they are to sustain themselves over the long haul of history.

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Basal Ingredients Of Society • Comment 6

Re: Diane Ravitch • Help the ACLU Sue the State of Nevada to Stop Vouchers

Until very recently, beginning with the perverse promotion of corporate curricula, state and federal governments have never had “the power to require children to receive a particular philosophy of education” (Craig Engelhardt).  Parents have always had the maximum freedom, within reason, to choose private institutions and alternate forms of education for their children.

What state and federal governments are required by their constitutions to do is to hold publicly funded institutions, organizations, and facilities of all kinds, along with private contractors receiving public funds, accountable to the people for the democratic principle of equal protection under the law.

And, yes, there is a particular philosophy pervading that provision of equal protection, but I don’t think it serves the purpose of the people to subvert it.

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Basal Ingredients Of Society • Comment 5

Re: Diane Ravitch • Help the ACLU Sue the State of Nevada to Stop Vouchers

Religion is a private business.

If religious establishments wish to remain free of accountability to the government of the people as a whole — just for one example, under that extraordinarily strong definition of privacy that excuses them from property taxes — then they must not expect to take funds whose distribution demands a public accounting.

That wall of separation between church and state is a two-way wall, and people who value religious liberty and toleration should be wary, be very wary, of anyone punching holes in it.

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Basal Ingredients Of Society • Comment 4

Re: Diane Ravitch • Why Douglas County, Colorado, Vouchers Were Ruled Unconstitutional

Freedom of religion depends on the separation of church and state.

That’s what they taught us back in the last millennium, even in Texas, maybe even especially in Texas, whose constitution as an independent republic they made us learn in school.

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Basal Ingredients Of Society • Comment 3

Re: Michael Hays • How to Fix the College Debt Problem

Once we are clear about the principles that govern the role of education in a democratic society then we can begin to reason out optimal ways of providing for its realization.

Elementary and secondary education became compulsory when our society decided that they had become the minimal educational requirement of a competent citizen.  But there is a wide gap between minimal and optimal, and if the public recognizes a public interest in making something of some kind universally and freely available, then it is in the public’s interest to do so.  What exactly we make available can be diverse and is always subject to discussion, but I think it’s clear that something more for those who elect it would probably pay dividends to the public good.

We started down several such roads many, many years ago.  And then some forces pulled us back and down.  I think it’s long past time to question whether those forces are really acting in our best interest.

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