Two questions about degrees of belief

Previously, we saw how the Bayesian notion of “degrees of belief” offers a possible solution to the preface paradox. Here, we shall consider some philosophical or epistemic objections to this idea of “degrees of belief.” In his thought-provoking and beautiful 2015 Nous paper, for example, Kenny Easwaran poses a number of open questions regarding the nature of degrees of belief, all of which (we think) boil down to the two following queries:

Question 1: What is the difference between an old-fashioned and plain and simple “belief” and a highfalutin Bayesian “degree of belief”? In particular, is there some threshold or cut-off point (say, .9 or .95 or .99) above which a degree of belief acts like a full-fledged belief? (A related question we have is this: do we even need the notion of degrees of belief? After all, isn’t a regular or ordinary belief just as subjective and susceptible to Bayesian updating as a degree of belief is?)

Question 2: In actual human reasoning and daily practice, are degrees of belief “infinitely precise real numbers” (e.g., exact numerical values ranging from 0 to 1) or “something less precise” (e.g., high, medium, and low)? In other words, can a degree of belief really be expressed in precise numerical terms, and if so, how? Aren’t we just plucking numbers out of thin air?

This second question is especially delicate. If it turns out that for whatever reason we cannot assign a precise numerical value to a degree of belief, then we won’t be able to transpose the axioms of probability into the Bayesian framework, and the Bayesian view of probability collapses like a house of cards. In any case, thus far it has taken us three separate blog posts to summarize the first three pages of Easwaran’s 38-page paper. We hope to discuss the rest of his paper in future posts (most likely after the Labor Day holiday).

Image result for dutch book theorem

Credit: Zoubin Ghahramani, via SlideShare

Posted in Bayesian Reasoning, Mathematics, Philosophy, Uncategorized | 3 Comments

The Bayesian solution to the preface paradox

In our previous post, we presented Kenny Easwaran’s vivid description of the paradox of the preface. Briefly, the paradox is this: when a scholar writes up an academic paper, he would like to believe that every claim or proposition in his paper is true. But at the same, that same scholar may add a statement or disclaimer (usually in the acknowledgements section of his paper) accepting responsibility for any error or errors that may appear in the body of the paper. Hence the paradox: if all the claims and propositions in the paper are true, the statement in the preface or acknowledgements section is false; but if the preface/acknowledgements section is true, then there must a claim or proposition in the body of the paper that is false.

In the next part of his beautiful paper, Easwaran presents the standard Bayesian solution to this paradox: the ingenious idea of “degrees of belief.” Simply put, a scholar’s belief in the truth of a claim or proposition is not binary, is not all or nothing; instead, his belief in the truth of claim x or proposition y may range anywhere from 0 to 1; in other words, our beliefs may vary in degrees of strength or weakness; our beliefs may come in shades of grey. So, how does the Bayesian notion of “degrees of belief” solve the paradox? Through the axioms of probability. By way of example, let’s say a scholar has written a paper containing two claims or propositions (Claim A and Claim B)–a very short paper indeed!–and further assume that the scholar’s degree of belief in each claim/proposition is only 0.51 (i.e., the scholar believes that it is only more likely than not that each proposition or claim is true). If the truth of the first claim (Claim A) is independent of the truth of the second claim (Claim B), this strange state of affairs means that there is a high probability that at least one of the claims or propositions might, in fact, be false. (Why? Because when two probabilistic events are independent, the probability of both occurring is P(A and B) = P(A) times P(B).) This ingenious device (degrees of belief) thus solves the paradox of the preface: it is consistent for the scholar to believe in the truth of his claims and to believe that one of those claims might turn out to be false. In our next post, however, we will consider some objections to the Bayesian solution.

Image result for degrees of belief

Posted in Academia, Bayesian Reasoning, Paradoxes, Philosophy, Truth | 1 Comment

The Paradox of the Preface

Kenny Easwaran, a philosopher at Texas A&M, recently published in the journal Nous this beautiful paper on Bayesian probabilities (hat tip: Brian Leiter). Among other things, Easwaran’s paper contains the best and most succinct explanation of the “paradox of the preface” we’ve ever read. Here it is (edited by us for clarity):

Dr. Truthlove … has just written an extensively researched book, and she believes every claim in the body of the book. However, she is also aware of the history of other books on the same subject, and knows that every single one of them has turned out to contain some false claims, despite the best efforts of their authors. Thus, one of the claims she makes, in the preface of the book, is to the effect that the body of this book too, like all the others, surely contains at least one false claim. She believes that too. She notices a problem. At least one of her beliefs is false. Either some claim from the body of the book (all of which she believes) is false, or else the claim from the preface (which she also believes) is. So she knows that she’s doing something that she hates–believing a false claim. At the same time, she notices a benefit. At least one of her beliefs is true! Either the claim from the preface is true, or all of the claims in the body of the book are true.

We shall have more things to say about this original paper in the days ahead …

Posted in Academia, Bayesian Reasoning, Paradoxes, Philosophy, Truth | 3 Comments

Visualization of the argument for free trade/open borders

Hat tip: Landon Schnabel, via Twitter.

 

Posted in Economics, Law | 6 Comments

Facebook 101

This fall, we are teaching a large undergraduate survey course (n > 800) on “the legal and ethical environment of business.” Instead of trying to cover everything, we will focus instead on the founding and subsequent explosive growth of Facebook–as depicted in the bestseller “The Accidental Billionaires” by Ben Mezrich (pictured below) and the movie “The Social Network”–in order to explore various areas of the legal and ethical environments of business, including such areas as the law of contracts (think of Facebook’s “terms of use”), intellectual property (think of Facebook’s logos, brand, and “Like” symbols), choice of business entity (think of Facebook’s evolution from a two-man partnership into a Florida limited liability company before incorporating in the State of Delaware), and many other relevant legal and ethical topics, such as the ethics of Facebook’s privacy policies. Although the Professor is not a big fan of Facebook, we think our focus on the founding of Facebook makes good sense for several reasons. First of all, our target audience consists of undergraduates, most of whom use some form of social media to connect with the wider world, and furthermore, it was a motley crew of college students who ended up creating one of the most successful Internet platforms in the world today. Mark Zuckerberg literally changed the world, so why not learn from his successes … and from some of his mistakes?

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The Simple Sabotage Field Manual

Via kottke, we found this 20-page government-issued, World War II era guidebook called the Simple Sabotage Field Manual.  University administrators and business managers take note, here is tip #3:

Organizations and Conferences: When possible, refer all matters to committees, for “further study and consideration.” Attempt to make the committees as large and bureaucratic as possible. Hold conferences when there is more critical work to be done.

Simple Sabotage Field Manual

Use at your own risk

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The spatial physics of cancer cells

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Ethical machines (part 3 of 3)

In our previous posts, we presented Brett Frischmann’s novel idea of a Reverse Turing Test, i.e. the idea of testing the ability of humans to think like a machine or a computer. But, how would we create such a test? For his part, Frischmann proposes four criteria (pictured below, via John Danaher) for creating a Reverse Turing Test. Here, we consider Frischmann’s fourth factor: rationality. ((His first two criteria–mathematical computation and random number generation–do not appear to carry any moral significance, while his third criterion–common sense or folk wisdom–seems better suited for Alan Turing’s original test rather than a reverse one.))

By rationality, Frischmann means instrumental or ends-means rationality. Consider the rational actor/utility-maximization model in economics (homo economicus) or the assumption of hyper-rationality in traditional (i.e. non-evolutionary) game theory: “I know that you know that I know …” Many human decisions, however, are often emotive or irrational in nature, such as falling in love, overeating, suicide, etc. Given this disparity between machine-like rationality and human-like emotions, we should in principle be able to create a Reverse Turing Test to measure how rational or machine-like a person is. The more instrumental and less emotional a person is, the closer he or she would be to passing Frischmann’s hypothetical Reverse Turing Test.

Does the rationality component of the Reverse Turing Test have any ethical implications? John Danaher thinks so: “This Reverse Turing Test has some ethical and political significance. The biases and heuristics that define human reasoning are often essential to what we deem morally and socially acceptable conduct. Resolute utility maximisers few friends in the world of ethical theory. Thus, to say that a human is too machine-like in their rationality might be to pass ethical judgment on their character and behavior.” (See his 21 July blog post.) We, however, are not so sure what the ethical implications of Frischmann’s rationality criterion are. John Rawls’s famous “original position” thought-experiment, for example, is premised on the rational actor model, and theories of consequentialism (such as rule-utilitarianism) form a major tributary in the infinite river of moral philosophy. In other words, to the extent machines are far less emotional and more instrumentally rational than humans, might machines potentially have a greater ethical capacity than humans?

Credit: John Danaher

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Thinking like a machine (part 2 of 3)

In our previous post, we mentioned John Danaher’s excellent review of Brett Frischmann’s 2014 paper exploring the possibility of a Reverse Turing Test. One of the insightful contributions Frischmann makes to this voluminous literature is his idea of a Turing Line, or the fuzzy line that separates humans from machines. According to Frischmann, this line serves two essential functions: (1) it differentiates humans from machines (and machines from humans, we would add), and (2) it demarcates a “finish line” or goal. In other words, for a machine to pass Turing’s original test, it must be able to cross this imaginary line by deceiving us that it is human. Most of the literature in this area focuses on the human side of the line: will a machine ever be capable of crossing this boundary? Frischmann, however, focuses on the machine side of the line. (In the words of Danaher: “Instead of thinking about the properties or attributes that are distinctively human, [Frischmann is] thinking about the properties and attributes that are distinctly machine-like.”) In particular, Frischmann poses a different and far more original question: will a human ever be able to deceive another person (or another machine) that he or she is a machine? But what does it mean to “think like a machine”? We shall discuss that difficult question in our next post …

Credit: Brett Frischmann (via John Danaher)

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Reverse Turing Tests and Ethical Machines (part 1 of 3)

Our colleague John Danaher recently pondered the possibility of a “Reverse Turing Test” in this intriguing blog post dated 21 July 2016. That is, instead of testing for a machine’s ability to think like a human, what if we tested for a human’s ability to think like a machine? (This theoretical paper by law professor Brett Frischmann on “Human-Focused Turing Tests” is what led Danaher to pose this novel question.) Moreover, according to Danaher (and to Frischmann), the ability to think like a machine may have some serious ethical implications. For our part, we have often wondered whether ethical rules like Kant’s famous “Categorical Imperative” or the Golden Rule could be reduced to a simple computer program, and we have long been fascinated by the Turing Test; by way of example, we used the original version of Alan Turing’s famous test to develop the notion of “probabilistic verdicts” in this paper. Accordingly, we will be blogging about the ideas in Danaher’s post and in Frischmann’s paper over the next few days.

 

xkcd.com

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