YouKnowWhoTheFuckIAM

Ooooh I get it for Yudkowsky now, I thought you were targeting something else in his comment, on Davis I remain a bit confused, because previously you seemed to be saying that his epistemic luck was in having come up with the term - but this cannot be an example of epistemic luck because there is nothing (relevantly) epistemic in coming up with a term

I suppose I get it, although I’m still a bit unsure how these examples count as “epistemic luck”

If you thought English was French it would phonetically read something like “pruhccupied” without it, or even more phonetically “prëccupied” (using, funnily enough, the same dots but as in Albanian orthography, which happen to capture the sound quite well). Does this only raise further questions? Well yes.

I suppose I must be confused, your saying that the piece was interesting was just because it made you think about the phrase “Gettier attack”?

This “Gettier” attack seems to me to have no more interesting content than a “stopped clock”. To use an extremely similar, extremely common phrase, the New York Times would have been “right for the wrong reasons” to call Scott Alexander a racist. And this would be conceptually identical to pointing out that, I dunno, crazed conspiracy theorists suggested before he was caught that Jeffrey Epstein was part of an extensive paedophile network.

But we see this happen all the time, in fact it’s such a key building block of our daily experience that we have at least two cliches devoted to capturing it.

Perhaps it would be interesting if we were to pick out authentic Gettier cases which are also accusations of some kind, but it seems likely that in any case (i.e. all cases) where an accusation is levelled with complex evidence, the character of justification fails to be the very kind which would generate a Gettier case. Gettier cases cease to function like Gettier cases when there is a swathe of evidence to be assessed, because already our sense of justification is partial and difficult to target with the precision characteristic of unexpected failure - such cases turn out to be just “stopped clocks”. The sense of counter-intuitivity here seems mostly to be generated by the convoluted grammar of your summarising assessment, but this is just an example of bare recursivity, since you’re applying the language of the post to the post itself.

It doesn’t do a bad job of cashing out a fairly strong corollary of utilitarianism which is generally taken to be characteristic of any utilitarian theory worth its salt viz. since each of us is only one person, and the utilitarian calculus calls for us to maximise happiness (or similar), then insofar as each of us only bears moral weight equal to one (presumably equal sized) fraction of that whole, therefore our obligations to others (insofar as the happiness of others obliges us) swamp our own personal preferences. Furthermore, insofar as (without even being a negative utilitarian) suffering is very bad, the alleviation of suffering is a particularly powerful such obligation when our responsibilities to each individual sufferer are counted up.

This is generally taken to be sufficiently characteristic of utilitarianism that objections against utilitarianism frequently cite this “demandingness” as an implausible consequence of any moral theory worth having.

So in isolation it makes some sense as shorthand for a profound consequence of utilitarianism the theory which utilitarians themselves frequently stand up as a major advantage of their position, even as opponents of utilitarianism also stand it up for being “too good” and not a practical theory of action.

In reality it’s a poor description of utilitarian beliefs, as you say, because the theory is not the person, and utilitarians are, on average, slightly more petty and dishonest than the average person who just gives away something to Oxfam here and there.

The specific guilty element here is sacrificial war with China, which they know to be a phantasm. Just America First foreign policy in general.

Without wishing to be rude, this seems like a comically false equivalence. On an obvious count: farmed animals bring a lot of baggage. Nobody wants to go to a slaughterhouse, which would be the genuine equivalence here between dealing with a real, messy, argumentative human being, versus just eating the beef with the picture of the friendly cow on the packaging, i.e. advocating for a cost-benefit which favours people who don’t exist yet.

Sure!

Yeah, I kind of used you to grandstand about a broader point that I hoped other people who had the “yuck” reaction would see, and I still haven’t figured out how to tag people (i.e. the person above) on this janky site

It’s from Maps of Meaning, per the caption, so no this is from his original theory of everything.

Nonetheless, to be perfectly honest, I honestly can’t complain that he put something weird like that in the book as such. What, after all, is actually wrong with it, assuming a certain amount of charity about context relevance? That it’s gross to recount weird sexually charged dreams you had about your grandmother?

For a psychologist in the tradition of Jung, and therefore to a great extent Freud, such material might actually be quite useful! Amongst the worst things therapy culture - and perhaps the whole ideology of post-Freud psychology/iatry/therapy - does is to rehabilitate prudishness about what it is and is not acceptable to talk about in our psychic lives, when liberation from those oppressive norms is precisely the best achievement of those aspects of Freud which remain uncontroversial (not to mention those which are only controversial for bad reasons).

You know the whole thing: “we don’t talk about that wanting to have sex with your mother stuff”, well why on Earth not? Amongst the most obvious things in the world is that people are incredibly weird and complex. Why cave in to propriety and ignore it?

Lots of people have experiences like this, and therefore by definition it’s important to discuss them - non-pathologically - if you want to understand (and improve) people’s psychic life.