Here's the new thread for posting quotes, with the usual rules:
British philosophy is more detailed and piecemeal than that of the Continent; when it allows itself some general principle, it sets to work to prove it inductively by examining its various applications. Thus Hume, after announcing that there is no idea without an antecedent impression, immediately proceeds to consider the following objection: suppose you are seeing two shades of colour which are similar but not identical, and suppose you have never seen a shade of colour intermediate between the two, can you nevertheless imagine such a shade? He does not decide the question, and considers that a decision adverse to his general principle would not be fatal to him, because his principle is not logical but empirical. When--to take a contrast--Leibniz wants to establish his monadology, he argues, roughly, as follows: Whatever is complex must be composed of simple parts; what is simple cannot be extended; therefore everything is composed of parts having no extension. But what is not extended is not matter. Therefore the ultimate constituents of things are not material, and, if not material, then mental. Consequently a table is really a colony of souls.
The difference of method, here, may be characterized as follows: In Locke or Hume, a comparatively modest conclusion is drawn from a broad survey of many facts, whereas in Leibniz a vast edifice of deduction is pyramided upon a pin-point of logical principle. In Leibniz, if the principle is completely true and the deductions are entirely valid, all is well; but the structure is unstable, and the slightest flaw anywhere brings it down in ruins. In Locke or Hume, on the contrary, the base of the pyramid is on the solid ground of observed fact, and the pyramid tapers upward, not downward; consequently the equilibrium is stable, and a flaw here or there can be rectified without total disaster.
--Bertrand Russell, A History of Western Philosophy
If you argue with a madman, it is extremely probable that you will get the worst of it; for in many ways his mind moves all the quicker for not being delayed by the things that go with good judgment. He is not hampered by a sense of humour or by charity, or by the dumb certainties of experience.
-- G. K. Chesterton, Orthodoxy
But I came to realize that I was not a wizard, that "will-power" was not mana, and I was not so much a ghost in the machine, as a machine in the machine.
Yes -- and to me, that's a perfect illustration of why experiments are relevant in the first place! More often than not, the only reason we need experiments is that we're not smart enough. After the experiment has been done, if we've learned anything worth knowing at all, then hopefully we've learned why the experiment wasn't necessary to begin with -- why it wouldn't have made sense for the world to be any other way. But we're too dumb to figure it out ourselves! --Scott Aaronson
“I drive an Infiniti. That’s really evil. There are people who just starve to death – that’s all they ever did. There’s people who are like, born and they go ‘Uh, I’m hungry’ then they just die, and that’s all they ever got to do. Meanwhile I’m driving in my car having a great time, and I sleep like a baby.
It’s totally my fault, ’cause I could trade my Infiniti for a [less luxurious] car… and I’d get back like $20,000. And I could save hundreds of people from dying of starvation with that money. And everyday I don’t do it. Everyday I make them die with my car.”
Let us suppose that the great empire of China, with all its myriads of inhabitants, was suddenly swallowed up by an earthquake, and let us consider how a man of humanity in Europe, who had no sort of connexion with that part of the world, would be affected upon receiving intelligence of this dreadful calamity. He would, I imagine, first of all, express very strongly his sorrow for the misfortune of that unhappy people, he would make many melancholy reflections upon the precariousness of human life, and the vanity of all the labours of man, which could thus be annihilated in a moment. He would too, perhaps, if he was a man of speculation, enter into many reasonings concerning the effects which this disaster might produce upon the commerce of Europe, and the trade and business of the world in general. And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident had happened. The most frivolous disaster which could befal himself would occasion a more real disturbance. If he was to lose his little finger to-morrow, he would not sleep to-night; but, provided he never saw them, he will snore with the most profound security over the ruin of a hundred millions of his brethren, and the destruction of that immense multitude seems plainly an object less interesting to him, than this paltry misfortune of his own. To prevent, therefore, this paltry misfortune to himself, would a man of humanity be willing to sacrifice the lives of a hundred millions of his brethren, provided he had never seen them? Human nature startles with horror at the thought, and the world, in its greatest depravity and corruption, never produced such a villain as could be capable of entertaining it. But what makes this difference? When our passive feelings are almost always so sordid and so selfish, how comes it that our active principles should often be so generous and so noble? When we are always so much more deeply affected by whatever concerns ourselves, than by whatever concerns other men; what is it which prompts the generous, upon all occasions, and the mean upon many, to sacrifice their own interests to the greater interests of others? It is not the soft power of humanity, it is not that feeble spark of benevolence which Nature has lighted up in the human heart, that is thus capable of counteracting the strongest impulses of self-love. It is a stronger power, a more forcible motive, which exerts itself upon such occasions. It is reason, principle, conscience, the inhabitant of the breast, the man within, the great judge and arbiter of our conduct. It is he who, whenever we are about to act so as to affect the happiness of others, calls to us, with a voice capable of astonishing the most presumptuous of our passions, that we are but one of the multitude, in no respect better than any other in it; and that when we prefer ourselves so shamefully and so blindly to others, we become the proper objects of resentment, abhorrence, and execration. It is from him only that we learn the real littleness of ourselves, and of whatever relates to ourselves, and the natural misrepresentations of self-love can be corrected only by the eye of this impartial spectator. It is he who shows us the propriety of generosity and the deformity of injustice; the propriety of resigning the greatest interests of our own, for the yet greater interests of others, and the deformity of doing the smallest injury to another, in order to obtain the greatest benefit to ourselves. It is not the love of our neighbour, it is not the love of mankind, which upon many occasions prompts us to the practice of those divine virtues. It is a stronger love, a more powerful affection, which generally takes place upon such occasions; the love of what is honourable and noble, of the grandeur, and dignity, and superiority of our own characters.
-Adam Smith, The Theory of Moral Sentiments
And when all this fine philosophy was over, when all these humane sentiments had been once fairly expressed, he would pursue his business or his pleasure, take his repose or his diversion, with the same ease and tranquillity, as if no such accident [as the destruction of China] had happened.
Now that we are informed of disasters worldwide as soon as they happen, and can give at least money with a few mouse clicks, we can put this prediction to the test. What in fact we see is a very great public response to such disasters as the Japanese earthquake and tsunami.
The findings reveal that 20.7% of the studied articles in behavioral economics propose paternalist policy action and that 95.5% of these do not contain any analysis of the cognitive ability of policymakers.
-- Niclas Berggren, source and HT to Tyler Cowen
reinventing the wheel is exactly what allows us to travel 80mph without even feeling it. the original wheel fell apart at about 5mph after 100 yards. now they're rubber, self-healing, last 4000 times longer. whoever intended the phrase "you're reinventing the wheel" to be an insult was an idiot.
That's not what "reinventing the wheel" (when used as an insult) usually means. I guess that the inventor of the tyre was aware of the earlier types of wheel, their advantages, and their shortcomings. Conversely, the people who typically receive this insult don't even bother to research the prior art on whatever they are doing.
To go along with what army1987 said, "reinventing the wheel" isn't going from the wooden wheel to the rubber one. "Reinventing the wheel" is ignoring the rubber wheels that exist and spending months of R&D to make a wooden circle.
For example, trying to write a function to do date calculations, when there's a perfectly good library.
I don't think winners beat the competition because they work harder. And it's not even clear that they win because they have more creativity. The secret, I think, is in understanding what matters.
It's not obvious, and it changes. It changes by culture, by buyer, by product and even by the day of the week. But those that manage to capture the imagination, make sales and grow are doing it by perfecting the things that matter and ignoring the rest.
Both parts are difficult, particularly when you are surrounded by people who insist on fretting about and working on the stuff that makes no difference at all.
I have always thought that one man of tolerable abilities may work great changes, and accomplish great affairs among mankind, if he first forms a good plan, and, cutting off all amusements or other employments that would divert his attention, makes the execution of that same plan his sole study and business.
-- Benjamin Franklin
My knee had a slight itch. I reached out my hand and scratched the knee in question. The itch was relieved and I was able to continue with my activities.
Since Mischa died, I've comforted myself by inventing reasons why it happened. I've been explaining it away ... But that's all bull. There was no reason. It happened and it didn't need to.
-- Erika Moen
"Silver linings are like finding change in your couch. It's there, but it never amounts to much."
M. Mitchell Waldrop on a meeting between physicists and economists at the Santa Fe Institute:
...as the axioms and theorems and proofs marched across the overhead projection screen, the physicists could only be awestruck at [the economists'] mathematical prowess — awestruck and appalled. They had the same objection that [Brian] Arthur and many other economists had been voicing from within the field for years. "They were almost too good," says one young physicist, who remembers shaking his head in disbelief. "lt seemed as though they were dazzling themselves with fancy mathematics, until they really couldn't see the forest for the trees. So much time was being spent on trying to absorb the mathematics that I thought they often weren't looking at what the models were for, and what they did, and whether the underlying assumptions were any good. In a lot of cases, what was required was just some common sense. Maybe if they all had lower IQs, they'd have been making some better models.”
Some critics of education have said that examinations are unrealistic; that nobody on the job would ever be evaluated without knowing when the evaluation would be conducted and what would be on the evaluation.
Sure. When Rudy Giuliani took office as mayor of New York, someone told him "On September 11, 2001, terrorists will fly airplanes into the World Trade Center, and you will be judged on how effectively you cope."
...
When you skid on an icy road, nobody will listen when you complain it's unfair because you weren't warned in advance, had no experience with winter driving and had never been taught how to cope with a skid.
-- Steven Dutch
The problem with therapy-- include self help and mind hacks-- is its amazing failure rate. People do it for years and come out of it and feel like they understand themselves better but they do not change. If it failed to produce both insights and change it would make sense, but it is almost always one without the other.
It's not the end of the world. Well. I mean, yes, literally it is the end of the world, but moping doesn't help!