Showing posts sorted by relevance for query popper. Sort by date Show all posts
Showing posts sorted by relevance for query popper. Sort by date Show all posts

Thursday, 22 June 2023

How did Karl Popper's Open Society attack on totalitarianism, itself become totalitarian?

I only know of Karl Popper's book The Open Society and its Enemies at second-hand - initially from Popper by Brian Magee (1974); and from references in Popper's autobiography which I read aged nineteen - and in many other places. 

I never read the big book itself, because (for most of my adult life) I already knew I would agree with it - and there seemed no point. 


The basic idea is that societies must be (like science a century ago) open to dissent, indeed encouraging of all debate; and thereby error can be corrected, and a closer approach to the truth can be discovered. 

Yet there can never be a positive formulation of truth, exception provisionally - for further evaluation - so societies must always remain "open".* 

The notion was one of a dynamic society; always questing, always critical, always self-correcting; always hypothetical, never dogmatic. 


I never revised my positive attitude to the Open Society until after I became a Christian. 

However; in the early 2000s I was re-reading Popper's ideas, and became aware that their major supporter was a chap called George Soros+ - who funded specific people (one of whom was a colleague), organizations, publications promoting the Open Society. 

What a helpful chap!

GS was supporting the autonomy of civil society, protecting freedom of expression, encouraging a free interaction of arguments... and so on. 

(+Yes, that George Soros.) 


So, how did Popper's Open Society ideas - apparently formulated specifically to explain why early 20th century totalitarianism was morally wrong and intellectually bankrupt; end-up by seamlessly evolving-into a primary rationalization for a global totalitarianism of greater scope and thoroughness than ever was achieved before? 

I think the reason is simple - which is that the Open Society is a godless ideology, a secular and atheistic society, promoted by those who have abandoned their religion; which therefore is all-about means and nothing-about ends. 

Indeed, the open Society idea tries to make a virtue of its own deficiencies; by claiming that only a life, society and world based upon process-merely is genuinely good. Goodness has been redefined as process!

Any idea that there is a good that ought to be pursued by various means, is declared totalitarian. It is replaced by the idea that good inheres in the means - good is 'whatever results from the proper process'. 

And the 'proper process'? Well...


Articulated as such, the Open Society is now a universal rationalization for the direction and content of official modernity - however that is currently-defined... 

Nowadays, justice is whatever results from the legal process (regardless of the corrupt actualities of that process); education is 'whatever-happens' at officially-validated schools and colleges; 'quality' is whatever-emanates-from 'quality-assured' (auditable) management systems...

Democracy is whatever emanates from the actual system of voting (including whatever latest corruptions and disregarding all propaganda and ideological coercion) - and whatever comes from the 'democratically-elected' government is therefore good. 

Science is whatever professional and accredited scientists are saying today. 

In a nutshell; the Open Society is a philosophical justification for The System is Always Right


It turns out that - lacking God or any roots in the spiritual - the 'Openness' of an Open Society can be redefined into its opposite.  

Why not? 

So long as the society - the System - continues to declare itself "open", then it is said to be superior to others that are based-on ideas of truth being separable from process.


If the Open Society is wrong now, is revealed as evil and totalitarian ; then maybe it always was intended thus - maybe it was engineered (under demonic influence) as a stalking horse against God, divine creation and The Good? 

That is suggested by the obvious fact that those who adhered to these 'liberal ideas' so very seldom jumped the ship and blew the whistle, when Openness became ever more obviously closed censorship, exclusion of dissent, and micro-control of mass thought and behaviour. 

And, because no Good was allowed to be distinguishable from approved-process - because Goodness was held to inhere in The System itself; all this vast apparatus of totalitarian control was routinely deployed against whatever was true, beautiful or virtuous. 

(As we may see all around.)


The flaw was always there - when Popper talked of the need to be illiberal in defense of liberal ideas - intolerant of "intolerance"; yet neglected that he had abolished all criteria for knowing the truth or the good. Liberalism was un-rooted, set-adrift, opened to endless redefinitions in light of the expediency of the-current-system protecting itself. 

Anyway; the fate of Popper's Open Society over the past century is a case history of the way in which (like Zombies) - ideas and ideals, as well as persons and institutions, can-be (have-already-been) subverted, killed, hollowed-out, and replaced with their opposites.  

In other words: an inverted-world, of inverted values: where Open means Closed; freedom means omni-surveillance and micro-control; and where the Open Society is a ruthless, world-wide, oligarchical, piratical-looting dictatorship. 


*This links with Poppers 'falsification' idea of science; whereby - supposedly - an hypothesis can never be proved, but can be refuted. Science can demonstrate wrongness, but not rightness. This concept of science is (if taken seriously) a vast negation of knowledge - as science moves from error to error, based on hypothesis that have Not Yet been disproved, but may be at some future point. (It also removes the individual scientist's personal motivations, ability and truthfulness from consideration - because "science" is the process, not the person! In other words, this is writing a blank-cheque for corruption and dishonesty in science.) By Popper's account, this makes science into an 'open society' in miniature - the first such, and the most highly-developed. Yet, science too is now a closed society. While continuing to pay loud and continuous lip-service to the same ideals of a century ago - science now is in actuality a merely branch-office of the totalitarian bureaucracy, like everything else - its role merely to manufacture rationalizations for... whatever the global leadership class currently want to do. 

Wednesday, 8 April 2026

Finding the Black Swan - a favourite study from my empirical researches



Much of my work as a scientist was theoretical in nature; but I published quite a few empirical (i.e. experimental and observational or statistical) papers as well. 


One particular favourite of mine, and which seems to have been somewhat influential too, was done with a student called Florence Walston who was intercalating a bachelor of science degree into her medical studies, and who did the actual "leg-work" and analysis; and Richard Blennerhasset - a clinical psychiatrist, who provided access to the subjects studied.  

I liked this paper because it was as clear an example of "Black Swan"-type - Karl Popper-esque - research as one is likely to find in medicine. 

So, what do I mean by "Black Swan" in relation to science? 


Well, to state the matter more "softly" than did Popper (who wrongly regarded it as logically definitive of "science"); the idea is that it is not possible to "prove" positively the "hypothesis" that "all Swans are White" by gathering observations of White Swans - no matter how many examples of White Swans that we discovered and counted... 

But it may be possible to dis-prove negatively the "hypothesis" that "All Swans are White" - by finding even just a single example of a Black Swan.

In other words, if there is one Black Swan, then all Swans cannot be White*.

The asymmetry of this logic, the power of that single necessary observation, is recognized by using the definite article "the", in referring to The Black Swan whom we ought to be seeking.   


In this research, we aimed to refute the theory that persecutory (also called "paranoid") delusions are caused by defective "theory of mind" (ToM) ability. 

In other words that when someone falsely and firmly believed that he was being persecuted by some person or group of people; this was caused by a fault in his ability to infer the thought and intentions of those other. 

The "hypothesis" was implicitly that all people with persecutory delusions, must exhibit defective "theory of mind ability. 


All we needed to do was find a single clear and un-ambiguous example of a person with persecutory delusions but with normal ToM; and we had found our Black Swan and refuted the hypothesis. 

So, to refute this theory, we sought-out examples of people who did have definite persecutory delusions, but did not have anything wrong with their "theory of mind" ability... 

On the basis that if someone actually suffered persecutory delusions yet also displayed normal theory of mind functioning, then the delusions couldn't be caused by defective ToM. 


“Theory of mind”, persecutory delusions and the somatic marker mechanism. Florence Walston, Richard C Blennerhasset, Bruce G Charlton. Cognitive Neuropsychiatry. 2000; 5: 161-174. 

Introduction: Pure cases of persecutory delusions can be interpreted as “theory of mind delusions”; using a model that equates the theory of mind mechanism with the “somatic marker mechanism” as described by Damasio and colleagues. Three predictions were tested in a case study design: that pure cases of persecutory delusions could be found, that such cases would retain normal theory of mind reasoning abilities, and that delusions would be encapsulated to a specific group of persecutors with hostile intentions. 

Method: The caseload of 17 psychiatrists and 4 community psychiatric nurses was surveyed for “pure cases” of persecutory delusions. Cases were excluded when there was evidence of other psychopathology, intellectual impairment, abnormal reasoning, “psychotic” features, or diagnostic syndromes. Selected cases were evaluated for the scope of their delusional beliefs and the nature of their social relationships using a detailed semistructured interview that was transcribed verbatim, and putative “theory of mind tests” as devised by Corcoran and Frith. 

Results: Thirty-four potential cases were referred among which four pure cases of encapsulated persecutory delusions were eligible for the study. All were men, aged between 32 and 43. Apart from their persecutory delusions, cases were free from other detectable pathology in their reasoning processes, affect, or social interactions - and scored highly on the putative “theory of mind tests”. Identified persecutors were males, and delusions involved false beliefs concerning the threat of violence from gangs of strangers. 

Conclusions: Pure cases of severe but encapsulated persecutory delusions can be found, and such cases demonstrate intact theory of mind reasoning ability. The nature of persecutory delusions is understandable in terms of the somatic marker mechanism, and the content of delusions is consistent with the nature of hostile threats to men in the ancestral human environment.


In sum, Florence found, interviewed and tested not one but four "Black Swans" (actually five, but one withdrew consent to being included in the write-up); the Black Swans being men had such severe persecutory delusions as to have required admission to a psychiatric ward; yet who passed the Theory of Mind tests "with flying colours". 

That is: five men with severe persecutory delusions who demonstrated no measurable (or indeed inter-personal, conversational) evidence of impairment in their ability to infer the motivations of other people. 

In simple terms; outside of the specific subject of their severe delusion; these men thought and reasoned normally - so far as we could judge. 


From which it seems reasonable to infer "negatively" that all persecutory delusions are not caused by defective theory of mind abilities -- although, of course, some persecutory delusions might nonetheless have this cause. 


*Note. In practice, a single observation will very seldom have this power; usually argued on the basis that the Black Swan is either not-really Black, or else not-really a Swan. 

Saturday, 30 July 2011

Science, the world - and the leap of faith between them

*

One of the fascinating things about doing science actively is that there are always big assumptions which cannot be avoided - the basic way in which the world is carved-up and causally explained. And sometimes it is obvious that all the rest is just measuring and fiddling, in comparison.

But the presumption is that these big assumptions will, sooner or later, get dealt-with, and placed on a secure footing. But it almost never happens - yet science goes-on.

So biology never really sorts-out what is a gene, an organism, a species - but uses rough and ready definitions and explains 'about' these things.

Karl Popper noticed this many years ago - that at the heart of an active science are vague definitions - and that strict and precise definitions will kill science.

It is possible that this is intrinsic to real science, but also one of the major factors that makes science into something which is not formally interpretable or applicable.

There is always a huge leap of faith in using science in the rest of the world; as there is in applying mathematics to concrete objects. And no formal mechanism of finding out whether science necessarily will work, is working, or has worked.

*

NOTE ADDED: What this implies is that science is not independent of the striving for truth - but always needs to be conducted in a spirit of the love of truth; a truth that goes beyond any specific science, beyond science as a whole, beyond philosophy and is indeed transcendant.

The products of science need to be tested in accordance with Truth.

When science worked it was indeed conducted in such as spirit - since this spirit has been disappearing, so science has dwindled into bureaucracy and careerism.

*

Sunday, 18 July 2010

Looking back on 25 years in science... I wasn't actually doing science

I began actually *doing* science in 1984 (a significant date, perhaps) - or, at least, that's what I thought I was doing.

I have worked in and across a variety of fields: neuroendocrinology in relation to psychiatry, the adrenal gland (especially from 1989), epidemiology (from about 1991), evolutionary psychology (from 1994), systems theory (from about 2001)...

***

In all of these areas and others I found serious problems with the existing scientific literature: errors, inconsistencies, wrong framing of problems. And after all, this is what science is supposedly about, most of the time - providing the negative feedback to correct the wrong stuff. (Providing new lines of work is what we would prefer to do, but most people never do or did achieve this.)

My assumption was that - as the years rolled by - I would have the satisfaction of seeing the wrong things tested and discredited, and replaced with more-correct information. So that overall, and in the long term, science would progress. That is what was supposed to happen.

Well, it hasn't happened.

When I look at these areas of science now, and compare them with the area as they were when I entered them, I see no progress whatsoever: the problems, errors, misunderstandings and stupidity which were there years ago are still there - in many cases amplified and elaborated. In many cases things are in a much worse state than they were when I first entered the field: error and falsehood have not been suppressed or corrected, but has instead thriven.

There is no evidence of progress.

***

So, I must conclude that although I believed I was participating in something called science, something that I believed I understood from the writings of Bronowski, Popper, Hull - I wasn't really doing science at all.

I was 'going through the motions' of doing science, but the machinery was broken, and the work I was trying to do, and the work of those whom I respected, was a free-spinning-cog: maybe it was published, maybe it was cited, maybe it was funded, maybe people made careers from doing it - but in the end it was just a private hobby. It did not make any difference. We were deluded.

We could perhaps console ourselves by hoping that we have left a residue of analysis or data in 'the scientific literature'; but with 25000 journals plus, it really is a needle in a haystack. And isolated fragments of analysis and data cannot really be understood if they do happen to be rediscovered; cut off from the discourse which generated them, bits and pieces of science don't make sense to an outsider.

Now it might be argued that although science was not really going-on in the bits I knew, it *was* going on elsewhere; and that is true. To some extent, probably a very small, shockingly small, extent. But it really is scary to contemplate how whole areas of science (and I have known several) can chug-along for decades, with their participants busily doing... *stuff*; all of them apparently thinking, believing that they are doing science, when they are in fact doing no such thing.

***

What *are* they doing? - What were we doing, in those branches of science in which I participated? Glass Bead Games spring to mind (from the novel by Herman Hesse) - in the sense of intellectual exercises wholly detached from reality; but really that is far too elevated and elite a concept for the industrial scale drudgery of Big Science. It is reasonable to consider something like top-level string theory, or analytic philosophy, or even postmodern literary theory as true Glass Bead Games – but not the millions of drones in medical research or physics.

Mainstream Big Science is most reminiscent of a Soviet Union era organizations – such as the grossly unprofitable glass factory I saw on TV being inspected by John Harvey Jones in his TV show Troubleshooter. It was producing vast amounts of defective drinking glasses which nobody wanted to buy or to use – and was simply piling them up in gigantic stacks around the building – wasting everybodys time and taking up all the useful space.

When Harvey Jones was asked what to do, how to make the business profitable, he said the first essential step was to STOP MAKING THE GLASSES. Now: this minute. Switch-off the production line, send everybody home (on continued full pay, if necessary), and *then* begin sorting it out.

But so long as the workers were coming in-and-out and beavering away; the paperwork was being completed (in triplicate); and the masses of defective glasses were being churned-out, piling-up and blocking the aisles and preventing anything useful being done – there was no hope.

***

This is the problem of science today – it has been bloated by decades of exponential growth into a bureaucratically dominated heavy industry soviet factory characterized by vastly inefficient mass production of shoddy goods. And it is trundling along, hour by hour, day by day; masses of people going to work, doing things, saying things, writing things…

Science is hopelessly and utterly un-reformable while it continues to be so big, continues to grow-and-grow, and continues uselessly to churn out ever-more of its sub-standard and unwanted goods.

Switch it off: stop making the defective glasses: now...

Monday, 24 January 2011

Bryan Magee - the noble nihilist

*

My main introduction to philosophy as a teenager was via the Bryan Magee television series Men of Ideas, then his book on Karl Popper - I have since read several other books by him including Confessions of a Philosopher, which I recommend highly.

http://en.wikipedia.org/wiki/Bryan_Magee

Magee is worth noting as someone for whom I have very high regard and whom I regard as being wrong about almost everything on which I have read his opinion.

*

In Confessions of a Philosopher, Magee confirms that he is not merely extremely intelligent, well-read and a lucid explainer - but that he is scrupulously honest and humble.

At the end of his personal odyssey through philosophy, he candidly admits that it has not really led anywhere; and he is clearly dissatisfied with his own tentative conclusions (Magee's favourite philosopher is Schopenhauer, yet he does not regard S. as having succeeded in his aims, and clearly Magee is not satisfied with the position that S. reached).

Magee is remarkable in not having been corrupted by a successful life in academia, in politics (he was even a member of parliament), then the highbrow media.

To work - and to achieve success - in academia, politics and the mass media and retain integrity is remarkable!

*

And today I have just seen an article in the journal Philosophy in which Magee discusses the reality of the soul and the possibility of immortality from the perspective of old age. And stating that he recognizes that the soul could be real and immortality could be true, acknowledging that he wishes they were real and true, but concluding that he cannot bring himself to believe either.

*

Bryan Magee. Intimations of mortality. Philosophy (2011), 86: 31-39. Abstract: The nearness of death can lead me to see the empirical world as separate from myself since, only too soon, it will exist without me. This raises the question whether I might partake of some other mode of existence without the empirical world. Logically, such existence may be possible; but our inability to validate any conception of what is actually the case without ultimate reference to experience, or to the possibility of experience, renders us permanently unable to have grounds for believing in the reality of it. This inability does not eliminate the logical possibility, but a logical possibility is all we are left with. And we do know that only the very tiniest proportion of logical possibilities is actualized.

*

Magee represents for me the tragedy of a decent man, indeed potentially a great man, in our nihilistic culture.

As well as this, Magee had to contend with extreme intelligence, a natural philosophical perspective amplified by advanced professional training and experience, and a pervasive leftism in politics - so he really had very little chance of attaining to wisdom.

*

In his twilight years Magee resembles a sad (although certainly not self-pitying) Stoic of the Roman Republic living-on under the Empire.

Still striving, still seeking, still acknowledging and holding fast to the transcendental verities (even though he finds it impossible to regard them as being really real).

In another age, Magee might by now have been a wise soul of immense stature; he might have risen to the stature of a Blaise Pascal - as it is, Magee is a tragic figure.

(Albeit, in an era when very few have the dignity to attain tragic status, this is in itself a rare achievement.)

*

I hope there is still time for Magee to transcend philosophy, to go-behind his assumptions (which he would need to do), and to recover the spontaneous humanity from which he could swiftly think through to a satisfactory conclusion.

Indeed, I believe there is time for this to happen, for there to be a 'happy ending' for Bryan Magee.

And furthermore I believe it will happen - although we may never get to hear about it.

*

Tuesday, 25 May 2010

'Medieval science' - rediscovered and improved

Although I was 'brought up' on the religion of science, and retain great respect for philosophers such as Jacob Bronowski and Karl Popper, and for sociologists such as Thos. Merton, David L Hull and John Ziman; I have come to believe that this 'classic' science (the kind which prevailed from the mid-19th - mid-20th century in the UK and Western Europe) - in other words that activity which these authors described and analyzed - was 'merely' a transitional state.

In short: classic science was highly successful, but contained the seeds of its own destruction because the very processes that led to classic science would, when continued (and they could not be stopped) also destroy it.

(As so often, that which is beneficial in the short term is fatal in the longer term.)

Specifically, this transitional state of classic science was an early phase of professional science, which came between what might be called medieval science and modern science (which is not real science at all - but merely a generic bureaucratic organization which happened to have evolved from classic science). But classic science was never a steady state, and never reproduced itself; but was continually evolving by increasing growth, specialization and professionalization/ bureaucratization.

But classic Mertonian/ Popperian science was never stable - each generation of scientists had a distinctly different experience than the generation before due to progressive increasing growth, specialization and professionalization/ bureaucratization.

And indeed Classic science was not the kind of science which led to the industrial revolution and the ‘modern world’; the modern world was a consequence of causes which came before modernity. The modern world is a consequence of medieval science. So, the pre-modern forms of science were real science, and had real consequences.

What I mean is that medieval science was an activity which was so diffuse and disorganized that we do not even recognize it as science – yet it was this kind of science which led to the process of societal transformation that is only recognized by historians as becoming visible from the 17th century (e.g the founding of the Royal Society in 1660). But the emergence of classic science was merely the point at which change become so visible that it could not be ignored.

Since modernity it is therefore possible that science has been unravelling even as it expanded – i.e. that the processes of growth, specialization and professionalization/ bureaucratization were also subverting themselves until the point (which we have passed) where the damage due to growth, specialization and professionalization/ bureaucratization outstripped the benefit.

This is good news, I think.

Much of the elaborate and expensive paraphernalia of science - which we mistakenly perceive to be vital – may in fact be mostly a late and parasitic development. Effective science can be, has been, much simpler and cheaper.

When we consider science as including the medieval era prior to classic science, then it becomes clear that there is no distinctive methodology of science. Looking across the span of centuries it looks like the process of doing science cannot really be defined more specifically than saying that it is a social and multigenerational activity characterized by truth-seeking.

I would further suggest that science is usually attempting to solve a problem – or to find a better solution to a problem than the existing one (problem solving per se is not science, but science is a kind of problem solving).

The main physical (rather than political) constraint on science in the past was probably the slowness and unreliability of communication and records. This made science extremely slow to advance. Nonetheless, these advances were significant and led to the modern world.

The encouraging interpretation is therefore that even when modern professional ‘science’ collapses a new version of medieval science should easily be able to replace it, because of the already-available improvements in the speed, accuracy and durability of communications.

In other words, a re-animated ‘medieval science’ (amateur, unspecialized, individualistic, self-organized) plus modern communications probably equals something pretty good, by world historical standards - probably not so good as the brilliant but unstable phase of 'classic science', but better than 'modern science'.

Thursday, 6 October 2016

Deep science (more on patient brooding) - a draft essay for comment

7th October 2016: Review version online at:

https://thewinnower.com/papers/5506-deep-science-creative-science-patient-brooding-versus-evidence-reason-based-techniques

Text:

Deep science, creative science: Patient brooding versus evidence-reason based techniques

*

Abstract It may seem odd to assert that patient brooding and waiting for imaginative validation is the proper way of doing science; after all, most professional scientists and philosophers believe that the essence of science is ‘evidence’ derived from observations and experiments, synthesized by some kind of logical and rational method. But personal experience, history and theoretical considerations all suggest that a prolonged state of ‘patient brooding’ is the hallmark and prerequisite of ‘deep science’; a practical necessity for the most creative and significant breakthroughs.

*

Looking back over the thirty years since I published my first papers; it is clear that there are a few publications that I regard as deep science (that is significant, creative and valid science) – and these were the product of what I would term ‘patient brooding’ and an intuitive-imaginative validation. These writings continue to please me, seem to be valuable, and are a source of personal satisfaction.

However, on the other hand, there are publications that – while honest, in a negative sense of not being dishonest - seem to have been ‘manufactured’ (or ‘squeezed-out’) by the mere application of technique (‘scientific method’). These include things like summaries of data that I had collected and didn’t want to ‘waste’ – and which I vaguely hoped ‘might be useful’ to someone-or-other, sooner-or-later; ideas that I regarded as potentially ‘stimulating’; favours to colleagues; and theories that had been assembled (like a mosaic) from cited bits and pieces of other people’s evidence and ideas…

These publications I am retrospectively not so pleased with. At best I regard them as part of a learning process, stepping stones to something valid that came later; but sometimes they were merely careerist place-holders or tokens. It may seem odd to assert that patient brooding and waiting for imaginative validation is the proper way of doing science – or at least deep science; after all, most professional scientists and philosophers believe that the essence of science is ‘evidence’ derived from observations and experiments; synthesized by some kind of logical and rational process.

Even those ‘Popperians’ (followers of philosopher Karl Popper: 1902-1994) who regard science as driven by hypotheses, tend to emphasise that the crucial aspect is the ‘testing’ of hypotheses; with this process being conceptualised as a matter of stating clear predictions and performing rigorous evaluations; with prior criteria (preferably quantitatively defined) set-out for passing or failing each test. Some regard this as the ‘scientific method’ – and infer that if the method is not followed, then the activity is not really science…

Nonetheless, from personal experience I have concluded something very different, and almost the opposite; which is that in practice - and inevitably - evidence is so slippery and contextual a phenomenon as to be at best controversial and at worst almost worthless when taken in isolation; and much the same applies to what are regarded as the ‘proper’ processes of logic or reason. In sum; evidence and logic are not ‘objective’; and when regarded as such they become profoundly misleading. More is needed.

The problem, if it is really a problem, is that science does not and cannot itself validate science. Science is inevitably based-on a restricted, partial and biased set of assumptions – that is its strength, but it is also an unavoidable constraint. Science is therefore embedded in a larger world; and the validity of science depends utterly on relating science to that larger world.

So any assertion about how science ought to be conducted must be taken from outside of science – and such assertions are ‘metaphysical’ in nature. That science is based on metaphysical assumptions has been denied by theory since the days of the ‘logical positivists’ about a century ago (who regarded metaphysics as strictly non-sense), and is denied in practice by many or most practising scientists, who typically refuse to acknowledge any non-scientific assumptions, or fundamental constraints to the validity and applicability of science (and who regard metaphysics as sheer nonsense).

I don’t propose to go into the specifics of the wide-ranging metaphysical assumptions of science; indeed, I do not think these assumptions are well understood, neither are they easy to summarise, and certainly they are not widely agreed-upon. But rather I want to suggest that in the practical life of a scientist they have their impact in the activity I have dubbed ‘patient brooding’. In particular, I propose that patient brooding is the hallmark and necessity of pretty much all significant creative science.

I will analyse the phenomenon of ‘patient brooding’. Firstly ‘patient’. This word is intended to convey that the pace of insight cannot be forced. The scientist must wait for imaginative validation of his work and ideas; and he must be prepared to wait for as long as it takes. This is necessary, because it is only in the imagination that ‘the whole person’ is brought to bear on the matter in hand. I regard the imagination as the most complete form of cognition; since imagination includes the emotional and the implicit, as well as the rational and factual.

The imagination of a scientist (after – it goes without saying - sufficient and appropriate education and experience) contains not just the evidence which he knows he knows; but imagination (over time, and with attention) brings forward especially that evidence that he most needs and values; discarding that which is irrelevant and unreliable (this happening, to the extent of his personal scientific ability and judgment).

This ‘trained-imagination’ of a scientist is not just logical and rational, but includes all kinds and types of thinking – such as emotions of euphoria or well-being, angst or despondency; gut-feelings; the discernment of the heart and so on – these being the kind of ‘sensations’ that creative people report experiencing as evaluations of their own performance. In sum, patient imagination, over time, will bring to bear the total scientist upon his subject. What then of ‘brooding’?

What do I mean by that? By ‘brooding’ I intend to convey that creative science is about reflecting on relatively broad themes – and not about answering very specific and pre-defined questions. This breadth is necessary because a highly specific question will nearly-always pre-judge the answer too narrowly to include the valid answer. The brooding means that the creative scientist is seeking the correct question, at the same time as he is seeking the correct answer – and the valid question and the valid answer both come at the same time.

What happens while patiently brooding? This is surely unpredictable, and must vary case-by-case, person-by-person. But as the most extreme example of my experience, I spent some 15-20 years brooding on the twin questions: What is the cause of melancholia (or endogenous depression)? And why are antidepressants effective? During that long time (during which I worked at many other things) the pieces of the jigsaw making-up what eventually became the answer came gradually, a piece at a time. (This was published as The malaise theory of depression in Medical Hypotheses, 2000; 54: 126-130.)

For instance, I learned of the depressant effect of glandular fever from my own experience as a student; about the pain relieving effects of antidepressant from my medical training; I met patients with disseminated cancer and autoimmune disease who had depressive symptoms while a junior physician; I encountered depressed patients who complained of ‘feeling ill’ while I was a trainee psychiatrist; I read of the immune abnormalities in depression during my doctoral studies; I read the idea that recovering from depression was similar to recovering from influenza in a book I found in a second-hand shop on holiday; while studying evolutionary psychology I encountered the theories of Antonio Damasio concerning the nature of emotion; and so forth…

Because I was alert and interested, these and other clues were noticed and remembered, until they crystallised in a particular ‘eureka moment’ in 1999 – after which I spent some further brooding time checking the predictions and implications, and my own state of conviction; before proceeding to publication.

Another term I have used above is ‘intuition’. This simply means introspection, looking-within – and taking it seriously. A creative scientist who (after patience) is rewarded by an insight, then needs to develop the ability to look within himself, and to become aware of the content of his own imagination. To become aware of this imagination in an explicit form is one step, the next is to take what is perceived and make it into a linguistic form which can be communicated to other people.
Communication may be in such forms as a conversation, seminar, lecture, letter, paper, monograph, a textbook...

Patient brooding cannot be faked, forced or contrived; although deliberate it is a spontaneous consequence of strong and sustained inner motivation. In sum, it is the antithesis of expediency and careerism – and the apotheosis of dedication to truth and knowledge. It is a personal vocation from within; not just ‘a job’, to which you are allocated.

But – having said that evidence and logic are inadequate - why should patient brooding be regarded as a valid method of seeking truth in science, or indeed in any other domain of human activity?

In answering this, firstly it must be made clear there is absolutely no guarantee that patient brooding will yield deep science. It is not a ‘truth-machine’ – and its value depends on the individual scientist’s capability, circumstances, efforts and luck. Secondly, patient brooding ought to include science and logical, rational thinking – they certainly are a part of the ‘recipe’ for valid science.

Following on; thirdly, the special quality of patient brooding is that it recognises that creative science does not know exactly where it is going, nor how. We do not know in advance what evidence is important, nor what evidence is false, misleading or fake; we do not know how to set-about formulating an answer nor what kind of an answer needs formulating.

And fourthly, the idea of patient brooding places the individual scientist at the heart of science. One reason that creative science cannot be captured in an algorithm is that it is done by people, not computers. Computers may be patient, but they cannot ‘brood’.

From surveying the history of human achievement, it looks as if every significant breakthrough in knowledge about which details are known – whether in science or any other difficult human activity – seems to have been preceded by a prolonged search, and this search is relatively wide-ranging with respect to subject and methods.

In a sense patient brooding is the opposite of a ‘method’ – but if there is any consistent psychological strategy to deep science, then it is probably patient brooding.

Monday, 10 May 2021

Sensible Dissent is always ignored in these End Times - and should be detected and rejected

What passes for 'dissent' in the modern leftist-bureaucratic mass media/ government/ corporate world is what might be called 'sensible' dissent. This is allowed - up to a point - even in the mass media. 

Sensible Dissenters are the people who allow the validity of the goals - but question the current impatient and irrational means to achieve them: the doctrinaire antiracists who resist MLB; the climate environmentalists who prefer nuclear to wind power; the pro-sexual-revolutionaries who are concerned by 'excesses' such as the micro-aggression movement relating to 'pronouns' and child mutilations from the trans-agenda; those who regard the birdemic as a real plague but want more rigorous testing and phased-introduction of the pecks...


Sensible dissent is where the critic concedes all the Big Lies, but advocates a slow, care-full, cautious approach to policy - something much like what Karl Popper advocated in the form of 'incremental' reform, or 'piecemeal social engineering'. 

This is the modern descendent of the Fabian Socialist approach of non-revolutionary gradualism; by which the end-point is pretty much identical with communism - but is reached by different means. Thus it is not coincidental that the most powerful Popperian in the modern world is the man born as György Schwartz. 

The entire modern world, with its totalitarian global government imposed in early 2020 by an unnoticed "grey-coup", represents the triumph of Fabian Socialism - so it is clear why the allowed dissent is merely the 'sensible', rationalist, more-gradualist side of this tradition. 


Sensible Dissent includes the people who really believe-in the Great Reset; and are (rightly!) fearful of unleashing and unrestrainedly-fueling panic and resentment because it will destroy The System. 

They are 'moderate' but ideological Leftists who want a wholly-materialistic System of omni-surveillance and total-control; and who therefore fear the irrationalism, hatred, spiteful destructiveness and capacity for violence of the angry, impatient extreme Left - whose 'ideals' are wholly negative. 


In this era - Sensible Dissent has near-zero traction - it can be expressed, it can even be 'approved' by those who regard themselves as moderate, decent, sensible; but as of 2020; Sensible Dissent is never attended to, it never makes any difference: Sensible Dissent is always ignored.

This because the SD's share the strategic ideals of the crazy-destructive-left and only differ in terms of the best tactics; Sensible Dissent comes-across as dull, boring, feeble, weakly-motivated Old Men or Women - obsolete, corrupted, part-of-the-problem. 

This is a major reason why the rising generation of most-idealistic Leftists always want every year to be Year Zero - they want to delete The Past and all who defend any aspect of The Past. 

This eliminates effective opposition from the patient-gradualists, and accelerates the dominance of the most impatient and hard-line among the leftist-anti-divine-creation-ists. 

All the Leftist energy and drive nowadays is on the side of the stupid, insane, and frankly-evil individuals and organizations (i.e. Chaotic Evil) - those who demand extreme, uncompromising, reckless Action. Now. Those who regard opponents as enemies and that enemies be eliminated.

Demand therefore that opponents be cancelled, suppressed, outlawed; demand riots, destruction, arson, jailings, killings.

...Demand whatever eliminates fastest.  


Sensible Dissent needs to be detected and rejected by Christians (for example, using the 2020 Litmus Tests as a screen). 

The moderate, rationalist enemy is still The Enemy: they are still following the anti-God, demonic agenda - albeit of the Lawful Evil (Ahrimanic) type. 

They are still aiming at the same end (damnation) albeit by gradualist means.


In these extreme, irrational, insane, Sorathic End Times - when the most extremely-evil enemy are ever-increasingly in the ascendant - Christians need always to pursue The Good; and must not be diverted into pursuing the lesser-evil. Because the lesser evil is just a more gradual, incremental, rational, sensible form of damnation.


Friday, 4 June 2010

Anti-denialism - The return of Lysenkoism?

Real science was built on a search for truth that was cooperative and competitive at the same time. Popper emphasized the mixture of hypothesis and testing, conjecture and refutation, testing for consistence and predictive ability and discarding of error.

Bronowski emphasized the need for tolerance of honest error, and that contributors to the scientific process should be respected even after their views have been refuted. Otherwise, scientists would not risk being accused/ convicted of being wrong and so would never challenge consensus; and consensus would never yield to refutation. (Which is precisely the situation in mainstream medical research.)

So we still respect Isaac Newton despite him having been superseded by Einstein; and Newton is not usually mocked or derided for having not been correct for all time.

But this balance has been difficult for many scientists, and even more difficult for those outside of science. Lamarck ranks all-time third in importance as a biologist according to Charles Murray's method in Human Accomplishment - behind Darwin and Aristotle - but Lamarck’s views on evolution are often (it seems to me) treated as a joke.

Of course, ignorant disrespect is part of growing-up. But although it has to be tolerated in teenagers, it is not an admirable trait; being a result of pride and aggression fuelled by insecurity.

Adolescents love to hate, and there are an awful lot of adolescents interested in science and working in and around science and is journalism and as pundits - many of them adolescents of advanced middle age.

Adolescents also form gangs, and gangs assert their status by seeking and beating-up victims (the victims of course ‘deserve’ this – for being who they are).

There is an awful lot of ignorant disrespect in science nowadays, and an awful lot of gangsterism. Real science used to be all about individuals – it really did! – but now science is all about gangs.

The reason for so much ignorant disrespect in science is mostly that there is so much ignorance, due to the abundance of low quality people and their micro-specialized perspective. Such have no concept of excellence higher than the standard, prevailing technical practices of their micro-discipline; anyone who does not adhere to these prevailing practices is regarded as either incompetent or wicked - hence despicable hence deserving of punishment. They deserve ‘what is coming to them’ – in gang parlance.

There is always disagreement in science, but the basis of real science was that scientific disagreement was conducted by scientific means. What is *not* acceptable to real science is that scientific disputes should be settled by non scientific methods.

Scientists must be allowed to make mistakes, to be wrong, or science cannot function.

This is necessary because in the first place they may not really have made a mistake and they may be right (or partly right) – but this may not be apparent for a while. Mainstream science may be in error, but this situation may be recoverable if dissent is tolerated.

However, in a system of real science, mistakes are tolerated only when they are *honest* mistakes – lying and deceptions are absolutely forbidden in real science; and will lead to exclusion from the community of real scientists. And incompetent errors are simply a waste of everybody’s time. So dishonesty and incompetence are rightly sanctioned by leading to a scientist’s work being disregarded by others in the field as probably unreliable or unsound.

This is why the dishonest thugs of modern pseudo-science always try to portray dissent and disagreement as always a result of incompetence or dishonesty.

The gangsters of pseudo-science cannot acknowledge even the *possibility* of an honest and competent scientist reaching a different conclusion from the one they themselves support. This is because the gangsters are transparently looking for an excuse to attack and to coerce; after all, gangsters need to make public displays of their power, or else they would soon lose it.

Gang-leaders need to beat-up dissenters, and they need people to know that this is happening, and they need these dissenters to be portrayed as deserving victims of attack.

Consequently the whole concept of honest and competent disagreement has been banished from modern bureaucratic pseudo-science.

In the world of bureaucratic pseudo-science there are only two kinds of view – the correct view which is defined and enforced by the peer review cartel; and wrong views which are held by those either too stupid to understand, or those corrupted by evil.

Lysenko was a scientific gangster in the Soviet Union – Stalin’s henchman - http://en.wikipedia.org/wiki/Trofim_Lysenko. His scientific sin was to suppress scientific opposition using non-scientific means; up to and including jail and death for his opponents. The justification for Lysenko’s use of coercion to suppress and silence dissent was that the opponents’ opposition was harmful to people, caused millions of death etc.

Modern science is just a couple of small steps away from full-blown Lysenkoism. Scientific opposition is suppressed using non-scientific means ranging from defunding, exclusion of publications and other blocks on dissemination, public humiliation, sacking and other legal threats. In many areas of science gangsterism is rife, with intimidation and threats and the administration of media ‘beatings’.

What does it mean? Many would regard the situation as regrettable – but it is much worse than regrettable. It is conclusive evidence of non-science.

A field in which the use of non-scientific modes of argument are rife is simply *not a science*. Not a science at all. It does not work. Gangsterism is incompatible with science.

For example, ‘climate science’ is not a science *at all*; as a field it does not function as a real science, it uses intimidation and coercion as a matter of routine. Therefore nothing in it can be trusted, the good and bad cannot be discriminated.

To clarify - because in general terms climate science does not settle disputes using scientific methods, but by using extra-scientific methods, therefore it is not a real science, but actually is whatever the main influence on its content happens to be: politics, mostly.

The main innovation of ‘climate science’ has been to legitimate the mass use of the hate-term ‘denialism’ to signal who ‘deserves’ a punishment-beating from the gang.

Let us call the phenomenon of labeling and beating up ‘denialists’ by the name of ‘anti-denialism’.

Anti-denialism is no accident, nor is it eradicable without massive reform because anti-denialism is functionally necessary for the cohesion of modern bureaucratic pseudo-science. Without victims to gang-up on, the gangs would fall apart into warring sects. They would fight each other because these gangs are composed of ignorant, egotistical, power-worshipping adolescents. What best holds such people together is pure hatred, and pure hatred needs victims.

With the phenomenon of anti-denialism rife in mainstream discourse, we are just a couple of small steps away from full blown Lysenkoism. We already have systematic intimidation of scientific opposition at every level short of the physical. But I have seen demands from the gangsters of science that the sanctions against denialists be escalated. Destroying livelihoods is no longer enough. Soon, perhaps very soon, unless the tide turns, we may be seeing scientists jailed for their views.

Since honest and competent dissent is not recognized, anyone who disagrees with the peer review cartel is either labeled as too stupid to understand or as competent but wicked. It is the competent dissenters who are most at risk under Lysenkoism, since disagreement with the mainstream coming from a competent scientist marks them out as evil and deserving of punishment.

Anti-denialism needs high profile victims. Lysenkoism needed to punish top scientists like Vavilov, who died following three years in prison http://en.wikipedia.org/wiki/Nikolai_Vavilov.

On present trends we may expect to see prominent denialists and dissenters jailed for being ‘wrong’ (as judged by peer review), jailed for the public good, jailed ‘to save ‘millions of lives’ – but in reality jailed for opposition to the ruling gangsters of bureaucratic pseudo-science, and because anti-denialists absolutely require a continuous supply of victims to beat-up on.

Friday, 17 June 2011

What is the difference between science and philosophy? (and theology)

*

I have been reading and thinking about the nature of science, and its definitions, for a long time - probably since I saw Bronowski's TV programme The Ascent of Man in 1972.

Any comprehensive definition must be minimal - in particular there is no characteristic scientific method, nor mode (i.e. Popper was wrong, although interesting and useful) - nor does science have any essential attribute of being self-correcting, nor is science necessarily observational or empirical.

And so on.

So what made the difference between science and what went before?

*

This is the idea: Science came from philosophy and philosophy from theology - by a process of specialization - a part coming off from the whole, and being pursued autonomously as a social system.

Theology is a social system that aims to discover the truth; and which puts the truths of divine revelation first and reason subordinate (if at all); philosophy aims to discover truth (or used to) but puts reason first - but remains (in its early phases) constrained by revelation.

Then science broke-off from philosophy by eliminating divine revelation as an allowable explanation.

*

So science is a specialized social system, based on reason, but which excludes all reference to divine revelation.

But what is special about being a social system?

Mainly time and effort, in a co-operative sense (although the cooperation can be between just a few people).

So science is simply some people devoting time and effort to investigating the world using reason and excluding reference to divine revelation.

*

Naturally, since Science excludes divine revelation, science can have no formal impact on theology, nor can it have any formal impact on philosophy.

Yet, apparently, science has substantially impacted on theology and philosophy - it is, for example taken to have discredited Christianity.

How did this perception arise?

1. Science as (until recently) been perceived as in enabling (somehow, indirectly) humans to increase power over nature (this perception may be subjective/ delusional, or false, as it often is now - or it can be all-but undeniable).

Yet science is (or rather was) successful mainly because a lot of smart people were putting a lot of effort into discovering truth.

(And now that people don't try to discover truth, they don't discover it - naturally not.)

2. Sheer habit. People trained and competent in the (wholly artificial) scientific way of thinking, which a priori excludes religious explanations, leads to human beings who habitually exclude divine explanations.

*

And it turns out that habit is very powerful as a socialization device.

Such that people trained in an artificial (hence difficult) and socially-approved specialized mode of thinking, eventually do not notice the exclusions of their mode of thought, and assume that their mode of thought is the whole thing; assume that that which was excluded a priori has instead been excluded because it was false.

A mistaken inference - but mainstream in modernity. 

*

NOTE ADDED: in sum, to put it another way, progress in science was essentially a consequence of the quality and quantity of man-hours dedicated to the aim of discovering truth about the world using reason and excluding religious explanations.

When the most able truth-seeking people with leisure from subsistence increasingly shifted their interest, activity and effort away from theology into philosophy (from, say, the twelfth century onwards in the West) and then from philosophy into science (from, say, the seventeenth century) - this shifted achievement in the same direction.

And when the most able people with leisure from subsistence increasingly shifted their interest, activity and effort away from truth-seeking and into other things (especially careers) (from, say, the early-middle twentieth century) this shifted achievement into... well, bureaucracy and media distractions.

*

Friday, 25 June 2010

Why the future is theocratic not libertarian

Societies with a transcendental aim or purpose (i.e. some kind of 'theocracy' aiming for the salvation of mankind) will eventually displace secular modern societies based on the primacy of lifestyle freedom and guided by the pursuit of individual gratification.

This will happen (like it or not) because only ‘theocracies’ are potentially (although not necessarily) coherent, large-scale, self-renewing and expansive in aspiration.

Secular modern societies will continue to tear themselves apart with nothing to arrest the process or generate coherence – they will self-weaken until they self-collapse. More likely before this is complete they will taken over by a theocracy.

Secular modern societies very clearly have *for a while* potential capabilities far beyond that of any theocracy past or present; but they are not stable, nor self-renewing. They cannot/ will not (it amounts to the same thing) – over the long term - use these superior capabilities to sustain themselves.

The triumph of secular modernity was therefore only a temporary phase - contingent upon cultural inertia. And once the inertia of religious tradition was overcome, and individual gratification by free lifestyle choice was established as primary; then secular modernity became first weakened, then directionless, and now is actively self-destroying.

Mainstream left-liberalism is self-hating and suicidal in its aspiration for universal (undiscriminative) egalitarian altruism. The incoherence of this ideology is obvious, and the stronger that liberalism gets, the faster will society destroy-itself.

Although mainstream liberalism is mostly passive in its guilt, any dynamic social cohesion that it is able to generate depends upon using lies, propaganda and indoctrination to inspire people to unite in the objective of organizing their own ideological-destruction and physical replacement.

(Liberals have ignored Karl Popper’s warning that for toleration to survive it must not tolerate the intolerant – that when intolerance is tolerated it grows in strength until it displaces tolerance. But such a view of discriminative tolerance requires belief in the reality of ultimate, transcendental values such as truth, beauty and virtue – and these are dissolved by secularism and the principle of universal tolerance as a primary process. When universal tolerance becomes a positive lifestyle choice, the days of tolerance are numbered. What remains is a choice between varieties of intolerance – and that is indeed the future of humanity.)

The dark side of liberalism (liberal fascism) adds the unifying fervor of organized hatred, systematic scape-goating and zealous persecution of those who oppose cultural suicide. These attributes characterize the mainstream intellectual group movements of the past 45 years.

But libertarianism is not a viable alternative to liberalism. (I speak as an ex-libertarian, one whose libertarian writings are all over the internet!) Libertarianism replaces the self-loathing, paralysis and ideological group submission of liberalism with a high-minded but actually psychopathic selfishness and a focus on personal, individual gratification. Libertarians escape the enervating psychological trap of liberalism (tender-minded hedonism, wishful-thinking, suicidal guilt and submission), and instead promote a guilt-free, ‘tough-minded’, cynical, worldly, hard-nosed self-gratification.

Since this is socially unacceptable, indeed criminal, libertarian theory (based on a broadly utilitarian ethic) necessarily purports to show how a *process* of competition and evolution will combines numerous instances of short-termist selfish individualism to benefit the long term interests of the group.

But a libertarian society would be self-destroying to the extent it was implemented, since libertarianism positively encourages free-riding. Libertarianism merely hopes-for long-termist utilitarianism, but it guarantees short-termist selfishness.

The libertarian ethic is that the highest value is each individual being maximally free to take the choices which best enable self-gratification. While the libertarian may sincerely *hope* that other people will exercise these choices in a way which promotes the greatest happiness of the greatest number (however that might be measured) it is a more direct route to personal gratification simply to seek gratification for oneself rather than for society. Even in the ‘perfect’ libertarian society it is always possible for an individual to further increase their own gratification at the expense of others – while some choices (e.g. to be the highest status, most desired, most creative) intrinsically entail the deprivation of others.

And if gratification is the goal of human life, because human life is unpredictable then *immediate* gratification – right here, right now - is vastly surer and more dependable than undergoing the risks and uncertainties involved in pursuing long term gratification. A bird in the hand is worth two in the bush.

In other words, social cohesion in a secular libertarian society depends on individuals being long-termist utilitarians rather than selfish short-termist gratification-seekers. Yet libertarianism will self-destroy from free-riding; each zealous libertarian individual rationally seeking to gratify themselves at the present moment - not later – and selfishly at the expense of the gratification of others.

Where are the libertarian saints and martyrs? Libertarians are intrinsically and on principle cowardly and hedonistic loners who will not suffer privation, take risks or undergo personal suffering either for the good of the group or for transcendental goals (unless they subjectively, arbitrarily happen to enjoy doing so!). Instead, libertarians tend to minimize their losses, to cut and run. In sum, libertarian group goals are continually undercut by the selfish-short-termism which is itself the prime directive of libertarianism. Hence libertarianism is unable to generate cohesion beyond the level of a leisure club - not even enough cohesion to run a political party!

This is why so many libertarians are ‘pacifists’ and isolationists, fantasize about emigration and other forms of personal escape, and consider suicide/ euthanasia as an obvious – first-line - solution to suffering. Libertarians have no compelling reason why they themselves should suffer for a larger or longer term cause – indeed libertarians cynically regard heroic self-sacrifice with pity or scorn, as evidence of stupidity or insanity.

The consequence is that libertarianism – a collection of self-interested and self-preserving individuals – will submit (one at a time) to any group that can mobilize relentless heroic self-sacrifice in pursuit of group goals.

So, liberals are crushed with a guilty conscience to the point of denying their own right to exist, but libertarians are conscienceless hedonists for whom life has no point except to attain that state which most pleases them and escape from states which are distressing. Devout liberals are morally restricted, warped and incoherent; but devout libertarians are just plain amoral!

Neither can withstand pressure from an unrelenting foe prepared to sacrifice themselves or to die for a cause. Both will submit: liberals will submit on principle, libertarians from expediency.

***

The medium term alternatives (over the next few decades) are chaos or theocracy.

Over the longer term theocracies which can maintain their devoutness will win.

The ultimate choice is therefore between theocracies.


Note of clarification: I believe the future is a choice between theocracies. And my preference is for something like a Byzantine monarchial Christian Orthodox theocracy. Other alternatives include Orthodox Judaism, Islam and (perhaps) Roman Catholic Christianity (where national rule is divided between the national monarch and an international religious hierarchy ultimately under papal authority).

However, even the ideal theocracy would probably not suit me personally very well, and might indeed make me very unhappy. I fully acknowledge that most theocracies would be unpleasant for modern intellectuals such as myself. Neither do I believe that theocracy is the *happiest* kind of human society (when happiness is conceptualized in this-worldly terms).

I believe that the happiest societies, overall, were the simple hunter gatherer groups – i.e. the kind of social arrangements in which humans evolved. I also believe that – in an everyday sense) secular modernity in its decadent phase (i.e. now) is probably overall happier than many or most theocracies – especially in terms of the relief of suffering.

Theocracy is based on the primacy of human salvation, not human happiness; therefore if this-worldly individual happiness is your objective, then theocracy is not likely to appeal.

However, appeal or not, the main point I am trying to make here is that a society based-on pursuit of individual happiness through lifestyle liberty is incoherent: at first merely fragmentary and weak but eventually organized in self-destruction (a process led by the intellectual ruling elite, whether liberal or libertarian). Secular modernity will therefore decline to either a ‘Dark Age’ state of segmentary, tribalistic chaos; or (at a higher level of social complexity) a more ‘Medieval’ type of monarchial theocracy comprising large states or empires which will sooner or later displace small-scale chaotic tribalism.

Again I emphasize the choice for the long-term future: which is your preferred theocracy? Or, to put it another way – which is your preferred variety of intolerance?

Monday, 8 October 2012

Examples of neglected genius?

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The neglected genius, unrecognized during his lifetime is a standard concept in modern discourse. Yet good examples are exceedingly rare.

(Or unrecognized during her lifetime, since it has been a tenet of feminist theory that there were/ are numerous unrecognized female geniuses. However, I don't think that forty years of feminist - ahem - scholarship has come up with a single new example.)


*

Of course it takes a while, usually a matter of decades, for somebody to become really famous - but the genius who was essentially unknown and disregarded during their lifetime and only emerged after death is pretty rare considering the cultural currency.

In classical music, among the certainly first rate, there is probably only Schubert (the example comes from Karl Popper's autobiography).

In poetry, perhaps Emily Dickinson would count; probably William Blake (although well known for his art work).

But some of the supposed examples, such as Van Gogh or Mozart are simply untrue - Van Gogh was well known (and sold his work) and Mozart extremely famous during their lives - dying in insanity or poverty is not the same as being unknown; and of course when somebody dies young there has not been enough time for their reputation to be consolidated.

*

Reputations rise and fall, of course - and there is dishonest boosting and denigration - but in general geniuses are (or have been) known and recognized by their contemporaries - although not necessarily given pride of place.

Fashionable and powerful figures are always in evidence - e.g. Spohr in classical music seems to have been regarded as first rate in Victorian times while Mozart was neglected for a while (seen as a composer of pleasant trifles - rather as we might regard J.C. or C.P.E Bach).

But while trajectories are various, the specific notion of an obscure and neglected genius who lived a full lifespan in the wilderness and was only recognized by posterity is, in fact, a very rare bird.

*

  

Sunday, 5 December 2010

Political correctness defined - its tendency revealed

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My out-pourings on the topic of political correctness have now, more or less, stopped; and I am starting to pull things together.

*

Karl Popper commented (in his autobiography Unended Quest) that definitions are of limited value; and can indeed serve to close off enquiry.

Definitions come after enquiry, and serve merely as a convenient summary.

*

My understanding of the nature of PC has developed as my ideas have clarified. I would now consider PC to be an evolutionary development of socialism/ communism - it is what the New Left of the sixties became.

In particular, PC is post-communist in its anti-utopianism - and its principled anti-humanism.

*

In its early ideal form communism was intended to liberate human individuals - after humans had been remade/ or had their false programming removed, then the state apparatus was supposed to wither away.

Of course, when this showed no signs of happening then communism became hypocritical, careerist and corrupt - but PC has arrived at the corruption, careerism and cynicism of late communism.

Yet there is much more to PC than this: PC is underpinned with an extraordinary anti-human kind of idealism, a state-ism, in which humans are regarded as the root of all evil and the abstract state embodies virtue (through its abstract processes, its procedures, laws, regulations, bureaucracies etc.)

So ultimately the idealistic PC intellectual is something like the idealistic communist commissar who was working to make his own job unnecessary; the idealistic PC bureaucrat is acting to make human judgment and power not merely unnecessary but impossible: all important human decisions are to be transferred to abstract system.

Individual agency is replaced by the state.


*

Thus PC is, in its aspiration, the only wholly and permanently totalitarian ideology to have gained any currency and traction in the history of the world.

That is why political correctness is evil; and why PC must be denied and opposed by each individual human person, without regard to the possibilities or probabilities of effective resistance.

Even if resistance seems doomed certainly to fail in this world, PC must be resisted.

Because resistance to PC is not 'futile' - quite the opposite - life has meaning and purpose in the act of resistance.

It is embracing of PC anti-human abstraction and the annihilation of human agency which is 'futile': indeed, its futility is guaranteed.

(Hence the tidal self-loathing unto despair, avolia and socio-personal suicide of the PC elites.)

*

PC is not, therefore, merely a political matter: it is existential, it is ultimate.  

*

Thursday, 30 May 2019

Why are the intellectual English facetious (even when they are not actually funny)

Wilde certainly did not invent English facetiousness, but permanently re-established its fashionability 

The facetiousness of the English intellectual class is a genuine National characteristic. It can be seen in the triviality and unrelenting forced wittiness of every-day conversation in the universities (from the newly arrived student to the senior professors) and in mass media - from the sniggering of TV and the tabloids, to the glib smugness of elite productions such as the Economist and the Financial Times.

It is found in medicine, law, and all the professions. And it has spread to include more people all the time.

Facetiousness is high status, and earnestness a sign of unintelligence and/or dangerous fanaticism.
 
But facetiousness is something that precludes genuine attainment - and for the best artists, musicians, writers, creative scientists etc, facetiousness was a pose that needed to be dropped when serious work was afoot; only to be resumed when 'normal life' was resumed.

So, facetiousness made the intellectual class radically and ineradicably two-faced, and unintegrated as personalities. It was what made many of the great geniuses of England intolerable as people to the geniuses of other nations (e.g. cultural Germans such as Wittgenstein, Karl Popper). And intolerable to working class geniuses (such as DH Lawrence and Colin Wilson.)

Indeed, probably the reason why I have always noticed and disliked this aspect of Englishness is that I have the hereditary earnestness of someone from a working class background. 

And this lack of integration, further, was a weakness at the heart of English life since the terrible religious civil wars of the seventeenth century.

My guess is that this facetiousness emerged in the period of the Restoration (King Charles II - for instance the 'Restoration comedies') and became dominant in the middle 1700s (the author Laurence Sterne was an exemplar).

My interpretation is that it was related to the rise of the Romantic impulse, which came first among the upper classes - then worked down. Facetiousness is a denial of Romanticism, a keeping-in-place of Imagination, so that imagination would not disturb the growing materialism; the growing pragmatism, bureaucratization, scientism which underlay Britain's rise as a world power and the first industrial nation...

The positive excuse for facetiousness was probably to avoid the religious wars. The rationale was that if religion was made a superficial matter, then it would not motivate people enough to fight about it. This was true, people were thus demotivated; and it was effective in that specific goal.

(The lower classes found this intolerable, and there were several nonconformist (i.e. not state religion) revivals among them from the late 1700s onward. But then they, too, were incrementally affected by facetiousness - perhaps mainly via the mass media and the sexual revolution.) 

But the demotivation did not stop there - far from it - it became all-pervading (esepcially after 1945, and more so fater 1967).

Because we have a national ethos of facetiousness, the English (and British more generally) are probably among the most demotivated people in world history. And therefore among the least able to learn from spiritual experience.

Thursday, 31 October 2013

The cancer of bureaucracy

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From 2010, on the Medical Hypotheses blog - for those who missed it... I regard this as probably one of my most important 'scholarly' articles. The post is about 2,500 words - so is better copied, pasted and printed-out before reading (assuming the 400 word summary seems sufficiently alluring)

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The cancer of bureaucracy: how it will destroy science, medicine, education; and eventually everything else

Bruce G Charlton. Medical Hypotheses - 2010; 74: 961-5

Summary

Everyone living in modernizing ‘Western’ societies will have noticed the long-term, progressive growth and spread of bureaucracy infiltrating all forms of social organization: nobody loves it, many loathe it, yet it keeps expanding.

Such unrelenting growth implies that bureaucracy is parasitic and its growth uncontrollable – in other words it is a cancer that eludes the host immune system.

Old-fashioned functional, ‘rational’ bureaucracy that incorporated individual decision-making is now all-but extinct, rendered obsolete by computerization. But modern bureaucracy evolved from it, the key ‘parasitic’ mutation being the introduction of committees for major decision-making or decision-ratification.

Committees are a fundamentally irrational, incoherent, unpredictable decision-making procedure; which has the twin advantages that it cannot be formalized and replaced by computerization, and that it generates random variation or ‘noise’ which provides the basis for natural selection processes.

Modern bureaucracies have simultaneously grown and spread in a positive-feedback cycle; such that interlinking bureaucracies now constitute the major environmental feature of human society which affects organizational survival and reproduction. Individual bureaucracies must become useless parasites which ignore the ‘real world’ in order to adapt to rapidly-changing ‘bureaucratic reality’.

Within science, the major manifestation of bureaucracy is peer review, which – cancer-like – has expanded to obliterate individual authority and autonomy. There has been local elaboration of peer review and metastatic spread of peer review to include all major functions such as admissions, appointments, promotions, grant review, project management, research evaluation, journal and book refereeing and the award of prizes.

Peer review eludes the immune system of science since it has now been accepted by other bureaucracies as intrinsically valid, such that any residual individual decision-making (no matter how effective in real-world terms) is regarded as intrinsically unreliable (self-interested and corrupt). Thus the endemic failures of peer review merely trigger demands for ever-more elaborate and widespread peer review.

Just as peer review is killing science with its inefficiency and ineffectiveness, so parasitic bureaucracy is an un-containable phenomenon; dangerous to the extent that it cannot be allowed to exist unmolested, but must be utterly extirpated. Or else modernizing societies will themselves be destroyed by sclerosis, resource misallocation, incorrigibly-wrong decisions and the distortions of ‘bureaucratic reality’.

However, unfortunately, social collapse is the more probable outcome, since parasites can evolve more rapidly than host immune systems.

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Everyone in modernizing ‘Western’ societies (roughly the USA, UK, Western and Central Europe) will, no doubt, have noticed that there has been a long-term, progressive growth and spread of bureaucracy. Except during major war; this has not been a matter of pendulum swings, with sometimes less and sometimes more bureaucracy, but instead of relentless overall expansion – albeit sometimes faster and at other times slower.

The bureaucratic takeover applies to science, medicine, education, law, police, the media – indeed to almost all social functions. Such unrelenting growth implies either that 1. Bureaucracy is vital to societal functioning and the more bureaucracy we have the better for us; or that 2. Bureaucracy is parasitic and its growth is uncontrollable. Since the first alternative has become obviously absurd, I am assuming the second alternative is correct: that bureaucracy is like a cancer of modernizing societies – i.e. its expansion is malignant and its effect is first parasitic, then eventually fatal.

While it is generally recognized that modern societies are being bled-dry by the expense, delays, demoralization and reality-blindness imposed by multiple expanding and interacting bureaucracies, it is not properly recognized that bureaucratic decision-making is not merely flawed by its expense and sluggishness but also by its tendency to generate wrong answers. Modern bureaucracy, indeed, leads to irrational and unpredictable decisions; to indefensible decisions which are barely comprehensible, and cannot be justified, even by the people directly involved in them.

In what follows, I will make a distinction between, on the one hand, Weberian, functional, ‘rational’ bureaucracy which (in its ideal type, as derived from the work of Max Weber; 1864-1920) incorporated individual decision-making and was evaluated externally in terms of results and efficiency; and, on the other hand, modern ‘parasitic’ bureaucracy which (in its ideal type) deploys majority-vote committees for its major decision-making, is orientated purely towards its own growth, and which by means of its capacity to frame ‘reality’ - has become self-validating.

I will argue that parasitic bureaucracy evolved from rational bureaucracy in response to the rapidly changeable selection pressures imposed by modern society, especially the selection pressure from other bureaucracies having constructed a encompassing, virtual but dominant system of ‘bureaucratic reality’; and that the system of rational bureaucracy is by now all-but extinct – having been rendered obsolete by computerization.


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The problem of parasitic bureaucracy

It is a striking feature of modern bureaucracy that nobody loves it, many loathe it (even, or especially, the bureaucrats themselves), yet it keeps growing and spreading. One reason is that bureaucracy is able to frame reality, such that the more that bureaucracy dominates society, the more bureaucracy seems to be needed; hence the response to any bureaucracy-generated problem is always to make more and bigger bureaucracies. It is this positive feedback system which is so overwhelming. Mere human willpower is now clearly inadequate to combat bureaucratic expansionism. Bureaucracy has become like The Borg on Star Trek: the next generation: it feeds-upon and assimilates opposition.

Bureaucracies are indeed no longer separable but form a linked web; such that to cut one bureaucracy seems always to imply another, and larger, bureaucracy to do the cutting. When the dust has settled, it is invariably found that the total sum and scope of societal bureaucratic activity has increased. And it is well recognized that modern bureaucracies tend to discourse-about, but never to eradicate, problems – it is as-if the abstract bureaucratic system somehow knew that its survival depended upon continually working-on, but never actually solving problems... Indeed, ‘problems’ seldom even get called problems nowadays, since problems imply the need and expectation for solutions; instead problems get called ‘issues’, a term which implies merely the need to ‘work-on’ them indefinitely. To talk in terms of solving problems is actually regarded as naïve and ‘simplistic’; even when, as a matter of empirical observation, these exact same problems were easily solved in the past, as a matter of record.

Over much of the world, public life is now mostly a matter of ‘bureaucracy speaking unto bureaucracy’. Observations and opinions from individual humans simply don’t register – unless, of course, individual communications happen to provide inputs which bureaucracies can use to create more regulations, more oversight, hence create more work for themselves. So individual complaints which can be used to trigger bureaucratic activity may be noted and acted-upon, or personal calls for more bureaucratic oversight may be amplified, elaborated and implemented. But anything which threatens the growth and spread of bureaucracy (i.e. anything simple that is also worryingly swift, efficient or effective) is ignored; or in extremis attacked with lethal intent.

The main self-defence of modern bureaucracy, however, is to frame reality. Since bureaucracies now dominate society, that which bureaucracies recognize and act-upon is ‘reality’; while that which bureaucracies do not recognize does not, for practical purposes, exist. Bureaucracy-as-a-system, therefore constructs a 'reality' which is conducive to the thriving of bureaucracy-as-a-system.

When a powerful bureaucracy does not recognize a communication as an input, then that communication is rendered anecdotal and irrelevant. Information which the bureaucracy rejects takes-on an unreal, subjective quality. Even if everybody, qua individual, knows that some thing is real and true – it becomes possible for modern bureaucracy implicitly to deny that thing's existence simply by disregarding it as an input, and instead responding to different inputs that are more conducive to expansion, and these are then rendered more significant and 'realer' than actual reality.

For many people, the key defining feature of a bureaucracy (as described by Weber) is that ideally it is an information-processing organization that has established objective procedures which it implements impartially. It is these quasi-mechanical procedures which are supposed to link aims to outcomes; and to ensure that, given appropriate inputs a bureaucracy almost-automatically generate predictable and specific outputs and outcomes.

However modern bureaucracies do not work like that. Indeed, such has been the breakdown in relationship between input and output that modern bureaucracies devote immense resources to change pure-and-simple; for example continually changing the recognition of input measures (i.e. continually redefining 'reality') and re-defining an organization’s mission and aims (i.e. rendering the nature of the organization different-from and incommensurable-with the past organization) and repeatedly altering the organizational outcomes regarded as relevant (re-defining making any decline in the efficiency of the organization formally un-measurable).

Such change may be externally- or internally-triggered: either triggered by the external demands of other bureaucracies which constitute the organizational environment, or triggered by the innate noise-generating tendencies of committees.

With endlessly-altering inputs, processes and outputs, bureaucratically-dominated organizations are impossible to critique in terms of functionality: their effectiveness is impossible to measure, and if or when they may be counter-productive (in terms of their original real world purpose) this will also be unknowable. Individual functional organizations disappear and all bureaucracies blend into a Borg-like web of interdependent growth.


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The nature of bureaucracy: rational versus parasitic

What is bureaucracy? The traditional definition emphasises that bureaucracy entails a rational human organization which is characterized by hierarchy and specialization of function, and that the organization deploys explicit procedures or regulations that are impartially administered by the personnel. A rational ‘Weberian’ bureaucracy was probably, on the whole, performing a useful function reasonably efficiently – in other words its effectiveness was perceived in terms of externally-pre-decided criteria, and its growth and spread were circumscribed.
In medical terms, Weberian bureaucracy was therefore – at worst - a benign tumour; potentially able to overgrow locally and exert pressure on its surroundings; but still under control from, and held in check by, the larger host organism of society.

But, just as cancers usually evolve from benign precursors, so it was that modern parasitic and useless bureaucracies evolved from the rational and functional bureaucracies of an earlier era. Probably the key trigger factor in accelerating the rate of this evolution has been the development of computers, which have the potential to do – almost instantly, and at near zero cost – exactly the kind of rational information processing which in the past could only be done (much more slowly, expensively, and erratically) by Weberian bureaucracy. My contention is that large scale rational, functional bureaucracies are now all-but extinct, destroyed by computerization.

I assume that, when rational bureaucracy was facing extinction from computerization, there was a powerful selection pressure for the evolution of new forms of irrational bureaucracy – since rational procedures could be converted into algorithms, formalized and done mechanically; while irrational procedures were immune from this competition.

The outcome is that, despite retaining a vast structure of procedure and regulation, and the organizational principles of hierarchy and specialization, those powerful modern bureaucracies that survived the challenge of computerization and are still alive and growing nowadays are non-rational in their core attributes. Irrationality is indeed an essential aspect of a modern bureaucracy’s ability to survive and thrive. Those bureaucracies which remain and are expanding in this post-computerization era are neither rational nor functional.

This evolution towards pure parasitism – with no performance of a substantive real-world function - is only possible because, for any specific bureaucracy, its relevant environment now substantially consists of other bureaucracies. It is 'other bureaucracies' that are the main selection pressure: other bureaucracies pose the main threat to survival and reproduction. A modern bureaucracy therefore must respond primarily to ‘bureaucratic reality’ – and any engagement with ‘real life’ (e.g. life as it is perceived by alert and informed individual human beings) simply stands in the way of this primary survival task.

So, the best adapted modern bureaucracies are those which most efficiently play the game of satisfying the constantly-and rapidly-changing requirements of other major bureaucracies. Success brings expansion by local growth and metastatic spread. But, in contrast, satisfying the stable requirements of ‘real life’ and human nature, by contrast, brings a bureaucracy little or no rewards, and a greater possibility of extinction from the actions of other bureaucracies.


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The role of committees in the evolution of bureaucracy

I will argue that the major mechanism by which irrationality has been introduced into bureaucracies is the committee which makes decisions by majority voting.

Committees now dominate almost all the major decision-making in modernizing societies – whether in the mass committee of eligible voters in elections, or such smaller committees as exist in corporations, government or in the US Supreme Court: it seems that modern societies always deploy a majority vote to decide or ratify all questions of importance. Indeed, it is all-but-inconceivable that any important decision be made by an individual person – it seems both natural and inevitable that such judgments be made by group vote.

Yet although nearly universal among Western ruling elites, this fetishizing of committees is a truly bizarre attitude; since there is essentially zero evidence that group voting leads to good, or even adequate, decisions – and much evidence that group voting leads to unpredictable, irrational and bad decisions.

The nonsense of majority voting was formally described by Nobel economics laureate Kenneth Arrow (1921-) in the 1960s, but it is surely obvious to anyone who has had dealings with committees and maintains independent judgement. It can be demonstrated using simple mathematical formulations that a majority vote may lead to unstable cycles of decisions, or a decision which not one single member of the committee would regard as optimal. For example, in a job appointments panel, it sometimes happens that there are two strong candidates who split the panel, so the winner is a third choice candidate whom no panel member would regard as the best candidate. In other words any individual panel member would make a better choice than derives from majority voting.

Furthermore, because of this type of phenomenon, and the way that majority decisions do not necessarily reflect any individual's opinion, committee decisions carry no responsibility. After all, how could anyone be held responsible for outcomes which nobody intended and to which nobody agrees? So that committees exert de facto power without responsibility. Indeed most modern committees are typically composed of a variable selection from a number of eligible personnel, so that it is possible that the same committee may never contain the same personnel twice. The charade is kept going by the necessary but meaningless fiction of ‘committee responsibility’, maintained by the enforcement of a weird rule that committee members must undertake, in advance of decisions, to abide by whatever outcome (however irrational, unpredictable, unjustified and indefensible) the actual contingent committee deliberations happen to lead-to. This near-universal rule and practice simply takes ‘irresponsibility’ and re-names it ‘responsibility’…

Given that committee decisions are neither rational nor coherent, and are therefore radically unpredictable, what is their effect? In a nutshell the short answer is that committees – overall and in the long term – generate random ‘noise’. Committees almost certainly increase the chances that a decision is wrong – but overall they probably do not have lead to any specifically biased direction of wrongness. While some committees using some procedures are biased in one direction, others are biased in other directions, and in the end I think the only thing that we can be sure about is that committees widen the range of unpredictability of decisions.

Now, if we ask what is the role of randomness in complex systems? - the answer is that random noise provides the variations which are the subject of selection processes. For example, in biology the random errors of genetic replication provide genetic variation which affects traits that are then subjected to natural selection. So, it seems reasonable to infer that committees generate random changes that generate variations in organizational characteristics which are then acted-upon by selection mechanisms. Some organizational variations are amplified and thrive, while other variations are suppressed and dwindle. Overall, this enables bureaucracies rapidly to evolve – to survive, to grow and to spread.

How much random noise is needed in a bureaucracy (or any evolving system)? The short answer is that the stronger is the selection pressure, the greater is the necessity for rapid evolution, then the more noise is needed; bearing in mind the trade-off by which an increased error rate in reproduction also reduces the ability of an evolving system accurately to reproduce itself. A system under strong selection pressure (e.g. a bureaucracy in a rapidly-changing modernizing society) tends to allow or generate more noise to create a wider range of variation for selection to act upon and thereby enable faster evolution – at the expense of less exact replication. By contrast, a system under weaker selection pressure (such as the Weberian bureaucracies of the early 20th century – for instance the British Civil Service) have greater fidelity of replication (less noise), but at the expense of a reduced ability to change rapidly in response to changing selection pressures.

I am saying here that committees using majority voting are responsible for the evolution of malignant bureaucratic growth in modern bureaucracies, and that this is why majority-vote decision-making permeates modern societies from the top to the bottom.

Although almost all major decision-making in the ‘Western’ world is now by majority voting there may be two significant exceptions: firstly military decision-making in time of war; secondly the personal authority of the Pope in the Roman Catholic Church. In both these types of organization there seems to be a greater emphasis on individual decision-making than on committee voting. Military command structures and the Roman Catholic hierarchy are therefore probably both closer to the ideal type of a Weberian rational bureaucracy than to the ideal type of a modern parasitic bureaucracy.

If so, the only major exceptions to majority rule decision-making at a world level, and probably not by coincidence, are the oldest and longest-enduring bureaucratic structures: that is, organizations which have retained functionality and have not themselves been destroyed by bureaucratic cancer.


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Why are there committees at all?

Although they may nowadays be almost wholly damaging, committees cannot in their origins have been entirely useless or harmful; or else the form would never have survived its first appearance. If we acknowledge that individuals have the potential for better (i.e. more rational and coherent) decision-making than committees, then the decline of individual decision-making must not be due to the lack of advantages so much as the perceived problems of individual decision-making.

The problems of individual decision-making are the same as the problems of individual power: in essence these problems are self-interest (i.e. the observation that power will be deployed differentially to benefit the power-holder) and corruption (i.e. the observation that over time power will corrupt, making the individual progressively a worse-and-worse decision-maker until he us note merely self-interested but progressively driven mad: power mad).

Since humans are self-centred beings living in an imperfect world, all individuals tend to be both self-interested and corruptible (albeit to widely-varying degrees!). Of course, self-interest and corruptibility applies equally to people 'serving' on committees - each of whom is wielding lesser but anonymous and irresponsible power. Nonetheless, it seems to me that committees are mostly favoured because they are seen as a solution to these intrinsic problems of individual power. The implicit assumption is that when a committee is run by majority voting then individual self-interests will cancel-out. Furthermore, that since power is spread-around more people on a committee, then the inevitably corrupting effect of power will be similarly diluted.

In reality, committees mostly solve the problems of power to the extent that they reduce the effective deployment of power. So that, if committees are indeed less self-interested and less prone to corruption than individuals, this is achieved mainly because the committee structure and procedures make decision-making so unpredictable and incoherent that committees are rendered ineffective: ineffective to such an extent that committees cannot even manage consistently to be self-interested or corrupt! Therefore, the problems of power are ‘solved’, not by reducing the biases or corruptions of power, but simply by reducing the effectiveness of power; by introducing inefficiencies and obscuring the clarity of self-interest with the labile confusions of group dynamics. Power is not controlled but destroyed…

Therefore, if committees were introduced to reduce the abuse of power, then instead of achieving this, their actual outcome is that committees reduce power itself, and society is made docile when confronted by significant problems which could be solved, but are not. And surely this is precisely what we observe in the West, on an hourly basis?

Because committee-based bureaucracy is predicated on an ethic of power as evil: it functions as a sort of unilateral disarmament that would be immediately obvious as self-defeating or maladaptive unless arising in a context of already-existing domination. And a system of committee-based bureaucracy can only survive for as long as it its opponents can be rendered even-weaker by even-more virulent affliction with the same disease: which perhaps explains the extra-ordinarily venomous and dishonest pseudo-moralizing aggression which committee bureaucracy adopts towards other simpler, more-efficient or more-effective organizational systems that still use individual decision-making.

If we assume that committees were indeed introduced as a purported solution to (real or imagined, actual or potential) abuses of individual power; then committees will therefore usually achieve this goal. So long as the quality of decision-making is ignored, then the committees seem to be successful. Committees can therefore be seen as a typical product of one-sided and unbalanced moralism that has discarded the Aristotelian maxim of moderation in all things. Bureaucracy adopts instead unilateral moralism which aims at the complete avoidance of one kind of sin, even at the cost of falling into another contrasting kind of sin (so pride is avoided by encouraging submission, and aggression is avoided by imposing sloth).

However the subject matter of ‘trade-offs’ is avoided; and the inevitable self-created problems of single issue moral action are instead fed-upon by bureaucracy, leading (of course!) to further expansion.

Hence, modern decision-making means that societal capability has declined in many areas. It has become at best slow and expensive, and at worst impossible, to achieve things which were done quickly, efficiently and effectively under systems based on individual decision-making. To avoid the corruption of individual authority, society has been rendered helpless in the face of threats which could have been combated.


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Bureaucracy in science – the cancer of peer review

This situation can readily be seen in science. Although modern science is massively distorted and infiltrated by the action of external bureaucracies in politics, public administration, law, business and the media (for example), the major manifestation of bureaucracy actually within science is of course peer review.

Over the last half-century or so, the growth and metastatic spread of peer review as a method of decision-making in science has been truly amazing. Individual decision-making has been all-but obliterated at every level and for almost every task. The elaborateness of peer review has increased (e.g. the number of referees, the number of personnel on evaluating panels, the amount of information input demanded by these groups). And peer review or other types of committee are now used for admissions, appointments, promotions, grant review, project management, research evaluation, journal and book refereeing, the award of prizes… the list just goes on and on. Clearly, peer review fits the pattern of malignant expansion of bureaucracy that is seen in the rest of modern society.

And, as with the rest of society, the cancer of bureaucratic peer review eludes the immune system of science. It has now been widely accepted, by the other bureaucracies of modern society in particular, that peer review is intrinsically valid; and that any other form of decision-making is intrinsically corrupt or unreliable. This belief is not merely implicit, but frequently explicit: with ignorant and nonsensical statements about the vital and defining role of peer review in science being the norm in mainstream communication.

The irresistible rise of peer review can be seen most starkly in that any deficiencies in peer review triggers demands (especially from other bureaucracies) for more elaborate and widespread peer review. So that the endemic failure of increased journal peer review to maintain quality, or to eliminate what it is purported to detect; such as deliberate fraud, or multiple publication, or serious error - leads inevitably leads to plans for further increases in peer review. So there is peer review of greater elaborateness, with further steps added to the process, and extra layers of monitoring by new types of larger committees. The ultimate validity of peer review is simply an assumption; and no amount of contrary evidence of its stultifying inefficiency, its harmful biases, and distorting exclusions can ever prove anything except the need for more of the same.

Yet the role of peer review in the progress of science remains, as it always has been, conjectural and unverified. The processes of gathering and collating peer opinion as a method of decision-making are neither rational nor transparent – and indeed (as argued above) this irrationality and unpredictability is in fact a necessary factor in the ability of committee systems such as peer review to expand without limit.

In the past; the ultimate, bottom-line, within-science validation of science came not from the committee opinions of peer reviewers but from the emergent phenomenon of peer usage – which refers to the actual deployment of previous science (theories, facts, techniques) in the ongoing work of later scientists. This was an implicit, aggregate but not quantified outcome of a multitude of individual-decisions among peers (co-workers in the same domain) about what aspects of previous science they would use in their own research: each user of earlier work was betting their time, effort and reputation on the validity of the previous research which they chose to use. When their work bore fruit, this a validation of previous research (in the sense that having survived this attempt at refutation the old science now commanded greater confidence); but when previous research was faulty it 'sabotaged' any later research building upon it in terms of correctly predicting or effectively-intervening-in the natural world. Beyond this lies the commonsensical evaluation of science in terms of ‘what works’ – especially what works outside of science, by people such as engineers and doctors whose job is to apply science in the natural world.

But now that committee-based peer review has been explicitly accepted as the ‘gold standard’ of scientific validity, we see the bizarre situation that actual scientific usage and even what works is regarded as less important than the ‘bureaucratic reality’ of peer review evaluations. Mere opinions trump observations of objective reality. Since ‘bureaucratic reality’ is merely a construct of interacting bureaucracies, this carries the implication that scientific reality is now, to an ever-increasing extent, simply just another aspect of, and seamlessly-continuous-with, mainstream 'bureaucratic reality'. Science is merely a subdivision of that same bureaucratic reality seen in politics, public administration, law, the media and business. The whole thing is just one gigantic virtual world. It seems probable that much of peer reviewed ‘science’ nowadays therefore carries no implications of being useful in understanding, predicting or intervening-on the natural world.

In other words, when science operates on the basis of peer review and committee decision, it is not really science at all. The cancer of bureaucracy has killed real science wherever it dominates. Much of mainstream science is now ‘Zombie Science’: that is, something which superficially looks-like science, but which is actually dead inside, and kept-moving only by continuous infusion of research funds. So far as bureaucratic reality is concerned, i.e. the reality as acknowledged among the major bureaucracies; real science likely now exists at an unofficial, unacknowledged level, below the radar; only among that minority of scholars and researchers who still deploy the original scientific evaluation mechanisms such as individual judgement, peer usage and real-world effectiveness.

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What will happen?

The above analysis suggests that parasitic bureaucracy is so dangerous in the context of a modernizing society that it cannot be allowed to exist; it simply must be destroyed in its entirety or else any residuum will re-grow, metastasize and colonize society all over again. The implication is that a future society which intends to survive in the long-term would need to be one that prevents parasitic bureaucracy from even getting a toe-hold.

The power of parasitic bureaucracy to expand and to trigger further parasitic bureaucracies is now rendered de facto un-stoppable by the power of interacting bureaucracies to frame and construct perceived reality in bureaucratic terms. Since bureaucratic failure is eliminated by continual re-definition of success, and the since any threats of to bureaucratic expansion are eliminated by exclusion or lethal attack; the scope of bureaucratic takeover from now can be limited only by collapse of the social system as a whole.

So, if the above analysis is correct, there can be only two outcomes. Either that the cancer of modern bureaucracy will be extirpated: destroyed utterly. In other words, the host immune system will evolve the ability to destroy the parasite. Maybe, all majority voting committees will coercively be replaced by individuals who have the authority to make decisions and responsibility for those decisions.
Or that the cancer of bureaucracy will kill the host. In other words, the parasite will continue to elude the immune system. Modernizing societies will sooner-or-later be destroyed by a combination of resource starvation plus accumulative damage from delayed and wrong decisions based on the exclusions and distortions of ‘bureaucratic reality’.

Then the most complex rapidly-growing modernizing Western societies will be replaced by, or will regress into, zero-growth societies with a lower level of complexity - probably about the level of the agrarian societies of the European or Asian Middle Ages.

My prediction is that outcome two – societal collapse - is at present the more probable, on the basis that parasites can evolve more rapidly than host immune systems. Although as individuals we can observe the reality of approaching disaster, to modern parasitic bureaucracies the relevant data is either trivial or simply invisible.

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Further reading:

Although I do not mention it specifically above, the stimulus to writing this essay came from Mark A Notturno’s Science and the open society: the future of Karl Popper’s philosophy (Central European University Press: Budapest, 2000) – in particular the account of Popper’s views on induction. It struck me that committee decision-making by majority vote is a form of inductive reasoning, hence non-valid; and that inductive reasoning is in practice no more than a form of ‘authoritarianism’ (as Notturno terms it). In the event, I decided to exclude this line of argument from the essay because I found it too hard to make the point interesting and accessible. Nonetheless, I am very grateful to have had it explained to me.

I should also mention that various analyses of the pseudonymous blogger Mencius Moldbug, who writes at Unqualified Reservations, likely had a significant role in developing the above ideas.

This argument builds upon several previous pieces of mine including: Conflicts of interest in medical science: peer usage, peer review and ‘CoI consultancy' (Medical Hypotheses 2004; 63: 181-186); Charlton BG, Andras P. What is management and what do managers do? A systems theory account. (Philosophy of Management. 2004; 3: 3-15); Peer usage versus peer review (BMJ 2007; 335: 451); Charlton BG, Andras P. Medical research funding may have over-expanded and be due for collapse (QJM 2005; 98: 53–55); Figureheads, ghost-writers and pseudonymous quant bloggers: the recent evolution of authorship in science publishing (Medical Hypotheses. 2008; 71: 475–480); Zombie science’ (Medical Hypotheses 2008; 71:327–329); The vital role of transcendental truth in science’ (Medical Hypotheses. 2009; 72: 373–376); Are you an honest scientist? Truthfulness in science should be an iron law, not a vague aspiration (Medical Hypotheses. 2009; Volume 73: 633-635); and, After science: has the tradition been broken? Medical Hypotheses, in the press.

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