Important observation from James Weatherall and @cailinmeister's modeling work: "Originators lose control of their ideas. They cannot just reverse them"
Once you make a claim it's out there.
Retraction is less effective than initial communication.
@lastpositivist is such a mood... (response to book by @cailinmeister and Weatherall)
Next up is Craig Callender who makes an astute critique to models that show things like overfishing (tragedy of commons), racism (ingroup preference) in the absence of overt biases. Problem with these models: you get racism without racists. It becomes a matter of group dynamics
He adds: the model has an exculpatory feeling of it. You can model scientists as rational agents and *still* show how they help unwittingly to spread misinformation but it is also the case that they, e.g., during the tobacco misinformation campaign, were not wholly innocent.

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More from @Helenreflects

8 Apr
Am at an #APApacific21 session on how to publish with editors from Hackett, Blackwell, Cambridge etc. Focus will be on non-fiction philosophy publishing. Will put some tips in the thread 1/
How to approach a publisher? Depends on what you want to write (tips by Jeff Dean, Hackett)
Trade publishing, for a wide audience, is a world on its own (big-5 publishers eg. Penguin). You'll need an agent and you'll need to work in close consultation with the press 2/
Focusing on academic publishing. What kind of project do you have? What format will it be? E.g., monograph--meant usually for your peers or people in adjacent fields.
Primarily published by university presses, but commercial publishers also do a lot of them. 3/
Read 44 tweets
3 Apr
Piece by Tom Hanks on how the pandemic indicates playing solitaire is no longer in the cards, seeing how short and precious our time is.
Is he trolling or what? On the assumption he's not joking, here's my defense of solitaire in the light of pandemic 1/

wsj.com/articles/tom-h…
What's Tom Hanks' reasoning? "If in the past year you played solitaire, even a single game, you wasted that time. Take it from me: I played many hands of the game and have nothing to show for the effort" - I don't see how the pandemic could have affected this judgment 2/
"Covid-19 has taught us that life and health are precarious...Our time is limited and finite. Solitaire squanders what is precious. Don’t ever play solitaire again." - no kidding, Tom Hanks. This isn't exactly news. Philosophers have long pondered over this 3/
Read 14 tweets
1 Apr
April fool's jokes are interesting for philosophers of language.
Here are some conditions that an ideal April fool's joke meets:
1. The joke needs to be such that it becomes very clear from the context of April 1 that it must be a joke, i.e., implausible but not impossible ...
So, e.g., "Magnus Carlsen has retired from chess" is wildly implausible. But not impossible. In the context of April 1, it becomes very clear it must be a joke.
2. The joke must not be nasty and hurt the victim
It's also interesting to note how many different traditions there are. E.g., in Belgium it was customary to request something that was plainly impossible, such as a drinking bowl for fish, or the G-clef (clef and key is the same word in Dutch).
Read 4 tweets
28 Mar
I am teaching on the numinous and religious experience tomorrow--so here is a brief thread on Galdalf and Saruman, and how they instantiate very different kinds of magic, which correspond to different ways of understanding magic and the supernatural 1/
Brandon Sanderson makes a distinction between two kinds of magic in fantasy: soft and hard magic systems.
Hard magic: follows rules (a bit like alternate-world rules of physics)
Soft magic: does not follow rules, preserves our sense of wonder 2/

brandonsanderson.com/sandersons-fir…
Sanderson argues that Tolkien uses different kinds of magic, from hard to soft. E.g., the rings are quite hard magic--they make you invisible, they make you powerful, and they slowly turn you into Gollum.
Similarly, rules apply for the palantiri
Read 13 tweets
28 Mar
Worth quoting Sahlins' (1972) remarks on the original affluent society: "there are two possible courses to affluence. Wants may be "easily satisfied'' either by producing much or desiring little. 1/
"The familiar conception... makes assumptions peculiarly appropriate to market economies: that man's wants are great, not to say infinite, whereas his means are limited, although improvable... 2/
"thus, the gap between means and ends can be narrowed by industrial productivity, at least to the point that "urgent goods'' become plentiful. But there is also a Zen road to affluence, departing from premises somewhat different from our own... 3/
Read 4 tweets
17 Mar
Today I am teaching Zhuangzi, Wolf and Russell on the good of uselessness. Since the idea of usefulness and efficiency is so deeply ingrained in our society, so integrally a part of our "philosophical plumbing" (as Midgley calls it), I think a brief thread on this is in order 1/
Many passages in Zhuangzi push back against usefulness, efficiency, and welfarism, for example this one in book 1 where Huizi complains to Zhuangzi about a gnarly, useless tree. Just chill! Says Zhuangzi 2/

ctext.org/dictionary.pl?…
Or this one about the gourds and the salve. Huizi complains about giant gourds that are too large as containers but would be great to float with. Zhuangzi says to his friend he simply is not thinking broadly enough about purposes 3/

ctext.org/dictionary.pl?…
Read 28 tweets

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