Showing posts with label science. Show all posts
Showing posts with label science. Show all posts

Monday, March 18, 2019

A Conundrum(?) about Empirical Knowledge and Empirical Belief.

addenda 031819
In so far as a scientific statement speaks about reality, it must be falsifiable; and in so far as it is not falsifiable, it does not speak about reality.” -- Karl Popper

No amount of experimentation can ever prove me right; a single experiment can prove me wrong. -- Albert Einstein
BEGINNING:The Empirical Conundrum.
Original Assumption: Knowledge and Belief are not the same.
Belief may be a component of Knowledge, but Knowledge need not be a component of belief. Some beliefs are not knowledge.
Proposition A: Empirical Knowledge Claims are Defeasible (falsifiable), by virtue of their being empirical.
, i.e. defeasible means subject to withdrawal by virtue of possible (though maybe as yet unknown) countering evidence, CE. (See Three Human Dimensions of Conceptualization.)

Then,
Proposition B: Empirical Knowledge claims are, at best, Empirical beliefs.
So, it follows that
Proposition C: if something is at best an Empirical Belief. it is not Empirical Knowledge,
according to the Original Assumption.

Proposition C applies to anything that is claimed to be empirical evidence.

Thus Empirical Knowledge is not defeasible and consequently not empirical, gotten via the contrapositive of Proposition A.

Attempted Rebuttal.

But what is this CE? Is it Empirical Knowledge? If so, then by Proposition A, it is defeasible, ergo, merely Belief.

Thus, if counter-evidence CE is merely Empirical Belief; it is not really counter-evidence. Thus, Propositions B and C are gainsaid and consequently, Empirical Knowledge is, indeed, defeasible. (GO BACK TO BEGINNING.)

When you've gotten tired going repeatedly back to the Beginning, in considering the vulnerabilities of the above argument, see both
Pseudo-Science: the reasonable constraints of Empiricism
and
Knowledge: The Residues of Practical Caution..

Cordially, EGR

Tuesday, March 27, 2018

The Nearly Overwhelming Influence of Technology: only for dumbing-down or distraction?

edited 5/29/19
"Consumerism is Communism." -- Comment (circa 1960) made by a head of a Philadelphia area Chamber of Commerce president critical of the evaluations published in the magazine, Consumer Reports.[1]

Teaching Clever Folks to be Discreet. Outside the university, clever thinkers, purportedly so prized in academia, can often be tolerated only if the mouths controlled by them stay shut. This is called "discretion."

Why? Because, to begin, clever thinking may obstruct otherwise easy commercial transactions. On the still just legal side of that narrow boundary separating clever marketing from fraud, bigger profits are more easily extracted, in the short run, at least, from naïve, misinformed or confused customers. The 1960 "Consumerism is Communism" comment in the epigraph alludes to this.

But the concern that only commercial institutions fear criticism is somewhat dated. To examine a more recent rhetorical exercise on the theme that Big Business, hand-in-hand with Big Government, is crowding us all into "Communism," see How consumerism leads to "communism".

Clearly commerce is not the only area in which ignorance can be exploited. Clever folks have a habit of nosing around in various traditional realms. Our legal, religious, governmental and educational institutions all have their own dirty wash to hide. For example
a. Scientists persistently complain that much published research is sloppily done, or non-replicable, yet is still often celebrated as an important breakthrough. (See Seven Warning Signs of Bogus Science.)


b. Government regulatory agencies fall down in policing misrepresentation in financial transactions; or in medical exaggerations. (See
Why is the SEC Ignoring Its Greatest Asset in the Fight Against Corporate Misconduct?
)


c. Clergy who would impose a strict morality beyond the boundaries of their own congregations, themselves protect their confreres who indulge the vices they condemn in their flocks. (See The Catholic Bishops Lobby Against Legislation to Protect Children )


d. Lawyers and judges have colluded, for example, in facilitating incarceration of children in private prisons for payments from the proprietors. (See Pennsylvania Judge Sentenced For 28 Years For Selling Kids to the Prison System )


e. Educators and school governors have absconded with or misused monies given them in the name of reform. (See De-Regulation and Charter School Swindles)


f. Casinos prefer unthinking customers. (Why else the free drinks?) Clever players, e.g. card-counters, are ostracized and expelled from the gaming establishments. (See Local casinos use countless methods to discourage card counters.


g. Most ominous is that some institutions attempt to squelch whistleblowers or critics by adopting policies or laws that criminalize those who would reveal illegal or unethical goings-on within them. (See Silencing Whistleblowers.)

To reiterate: clever folks are tolerated only if the mouths connected to them stay shut -- or are being viewed on the Comedy Channel. Statistically, events of the types listed above may be but a small proportion of the activities of the gigantic enterprises they are found in. Happily, they still cause shock and outrage, since they are unexpected, because they are considered egregious even though they relatively small in scope.

Individual scandals of the types listed are often not paid much prolonged attention likely due to their overwhelming frequency -- there's always something new -- but also because there is little immediate issue of wealth involved. But such small misadventures will occasionally -- or always, in the supermarket tabloids -- be exaggerated as to their seriousness, especially if they make good media attractions.


Better Access to More Distraction? Perhaps it is the emphasis in our expanding culture of technology as the primary, if not the sole, hope for the future that has disemboweled our educational systems of the wisdom gleaned from traditional sources of moral, legal and educational knowledge. Or, it may just be a matter of ease of access to more entertaining options by a public generally not too interested in those issues. (We'd probably win any bet that more people play video games on a daily basis than watch The Science Channel.)


To take an optimistic perspective, easier access to information, true, false or otherwise, that new technology affords, answers an apparently vast curiosity possessed by multitudes of people enjoying ever more leisure time to indulge it. But is this accessibility making for smarter, better informed and wiser people? Recalling the concern about "teaching" clever folks to be discreet, we might well wonder how much and by whom smarter, better informed and wiser people are wanted.


All of the items on the list above involve attempts to shift authority, the recognition of trustworthiness and truth-telling, from more traditional sources to newcomers who hope to enjoy substantial gains in wealth and influence.

If we read widely -- another waning habit? -- we run across even Ph.D.'s in "hard science" disciplines engaging in intellectually ham-handed debate. For example, there is no end of quibbling as to whether brain-research bears on the question as to whether "mind" and "spirit" are separate. Similarly with the notions of "natural" and "supernatural." The participants in such arguments seem to define themselves as opponents without even checking first to see whether they mean the same thing with such words as "natural," "mind," "spirit" or "separate." Even less often do they bother to say, if they could, what kind of evidence they can offer that supposedly addresses the questions

Masking Struggles for Authority? Or Snatching For the Collection Plate? A more recent, more subtle grab for recognition is the attempt by technically trained practitioners in various "hard science" disciplines to replace older traditions as definers and arbiters of broad philosophical and religious concerns. (See Pseudo-Science: the reasonable constraints of Empiricism)

Perhaps the disregard for long-established procedures of investigation and debate are not so much oversights or sloppiness as indicators of a much more attractive pursuit, that is the purloining, the usurpation, even, of authority. But this usurped authority, not about the search for discovery or truth, but more intensely in the competition for benefits more familiar, more widely valued in our pluralistic, commodity-focussed culture: wealth and influence.

Cordially, EGR

Footnotes or References

[1] I have been unable to retrieve my original citation and its stated source either from a faded, distant memory or from the Internet. However, there is much similar to be found online using the search phrase, "consumerism is communism." -- EGR

Monday, August 15, 2016

Pseudo-Science: the reasonable constraints of Empiricism


Reporter: Professor Russell, is it true that you do not believe in the Supernatural World?

Bertrand Russell: My dear fellow, I do not believe in the Natural World.
Russell, in his reply to the reporter, rejects a traditional distinction, natural-supernatural, that has nowadays reappeared as grist for both religious and anti-religious patty-cake bakers plying their wares to a public undereducated and generally uninterested in the history of thought.

So it is that in this 21st Century it has become very modish for pundits, introducing themselves as aficionados of Science, to invoke scientific research to make sweeping statements, and to concoct sleight-of-mind distinctions about the Universe, its structure and its contents.

For example, we find Robert Shermer, writing in Scientific American (March 2003, p. 47) citing psychological studies which, he claims, "are only the latest to deliver blows against the belief that mind and spirit are separate from brain and body."

Mind (Spirit) is no more than brain and body. Perhaps that is so. But what kind of empirical science presumes to conclude that its own narrow, Earth-time&space-bound investigations apply across time and space? What kind of empirical evidence can be offered for such a claim?

Such presumption has long been indulged in: for example,
1. The sole motivators of human behavior are pain and pleasure.

2. Love is the hyperevaluation of the sex object.

3. Animals are mere mechanisms lacking feeling.

4. There are no non-environmental determinants of behavior.
These propositions, later revealed as very probably falsehoods, were held and promulgated even by those considered to be the intellectual giants of their era.

Note that they all presume to talk about "all" of some category of things, without indicating limits on where and when to look for evidence disconfirming them. (This "synecdoche fallacy," "Some X is Y, therefore all X is Y" drives not only a lot of commercial promotion, but provides a foundation for much of the impetus for so-called Educational Reform.)



This is not to say that such claims ought to be rejected out of hand as false. Rather, they should be recognized, practically-speaking, as non-empirical, because they are unbounded, i.e. they go beyond what their advocates can produce a critical test for.

Note well: the considerations given above are intended to offer neither aid nor comfort nor rebuttal nor rebuke to the many (often well-intentioned, even if benighted) enthusiasts of esoterica, occult or otherwise.

To examine these issues further, see Religion, Intelligent Design and the Public Schools: serving God to Mammon?

Also relevant is Questionable Assumptions in Social Decision Making. Identifying Trans-ideological Epistemological Presuppositions.


Cordially
--- EGR

Tuesday, July 5, 2016

Can Education Be Made A Science?

edited 5/21/20
No amount of experimentation can ever prove me right; a single experiment can prove me wrong. -- Albert Einstein
Let's specify more precisely what the question of the title, Can Education Be Made A Science?, is intended to mean. It should be understood to ask, Can technology and methods be developed which will give us (human beings) control over the production of outcomes designated by educational goal statements?


We can analyze this question by breaking it into several related questions:
a. Can we cause people (the average person?) to learn? That is
b. Can we cause people to be either moral, skilled, or well-behaved?
c. Can we cause them to be this way whether or not they want to be this way? i.e. against their will.
d. Better yet, can we cause them to want to be this way? (Advertising seem to manage to do this surprisingly well -- check your teenager's clothing,)
The short answer to all of these questions is: it all depends. What might surprise you is what it depends on.
The first big, very big thing an education science would depend on is
1. our conceiving of educational goals whose outcomes would be the effects of solely our actions.
For example, suppose a religious community chose as a goal of education, Being accepted by God into Heaven. If they also believed that it is by an omnipotent God's grace alone that people achieve such acceptance, then, logically they must relinquish the hope of a science of education, since to think that humans have the power to compel God to accept them is incompatible with this belief.

Two other conditions, no small things, either, are:
2. that there be a workable consensus on goal outcomes (and the steps toward them); and
3. that the outcomes be unambiguously defined. (This crucial step is too technical to discuss in a blog. See the article and linked articles given in the reference on the bottom.)
Many an educational reform proposal has died for failing to meet conditions 2 or 3. Just consider the widely encountered goal statement, Prepare the student for the 21st Century. Who knows what is being specified here? And how many people agree on it? Would it have come to be a political issue in the U.S. if much of any consensus existed? (See What does Consensus mean, anyway?)
Recalling Einstein's quote above we might wonder about another issue. How much reliable experimentation would we have to conduct to determine both ends and means of our sought-after "scientific" education? After much fanfare most so-called "Best Practices" research has yielded minuscule results despite grand expenditures! (For a set of pertinent blogs, see Best Practices Search Results.)

If we are desperate to answer yes to the question as to whether education could be made a science, we might wish that the words science and education slip from their traditional moorings and come to be applicable in ways that satisfy us. (Which "us?" Which "ways?")

Advertising campaigns might do the trick. Celebrities might be pressed into service to convince people that educators are primarily scientific technicians, rather than the kind of magician they are often made out to be in the sitcoms. (See Technician, or Magician: Can You Tell the Difference?) Free promotional samples of technology would no doubt be welcomed by cash-strapped school districts whose political governors are almost always happy to concede on the minor matter of language: science? education? Whatever!

I am reminded of the principal in a high school in Philadelphia (circa 1990) who, when directed that all students were to take a course in Algebra -- even as staff ratings were to depend on student success -- did the following. He arranged for the lowest accomplishing students to be given an arithmetic-review course, which was called "Algebra-X." This "reform" was promoted throughout the systems high-schools. And so the superintendent could publicly claim that all students in Philadelphia high schools were studying algebra. (See Reform by Redefinition.)

For references and to examine these issues further, see Can There Be a Science of Education?

Cordially -- EGR

Tuesday, June 14, 2016

“Data-Driven”: a slogan to distract from organizational disagreement?

“There is a difference between numbers and numbers that matter. This is what separates data from metrics.”-- Jeff Bladt and Bob Filbin (3/4/1) Know the Difference Between Your Data and Your Metrics
Assumptions in using data. A number of assumptions are necessary to turn “raw data” into something useable. What must be developed, if not already on hand, is a workable consensus on Terminology (concepts), Goals, and Methods of implementation. (For short, let us call this TGM-consensus.)
A workable TGM-consensus is one with sufficient depth of agreement on all the items, TGM, to enable control of production. (See The Indeterminacy of Consensus: masking ambiguity and vagueness in decision)

Whether or not TGM-consensus can be developed is highly sensitive to the kind of organization one is dealing with. In many, not all, businesses there is TGM-consensus. The proof is in the pudding, as the old saying goes: do they consistently -- not necessarily always -- produce a saleable product? If so, there is TGM-consensus.

In politics, religion, the “soft-sciences” and all levels of education[1], different agendas compete: widespread TGM-consensus is often lacking. Again, the proof is in the pudding: is there is persistent debate as to what the pudding should look like, the ingredients needed, the production procedures, and the evaluation methods? Then TGM-consensus is likely rare. And, neither vociferous admonitions, nor seductive pleas to become “data-driven” will make up for these lacks.

Much current promotion emphasizing “data-driven” approaches are little more than ploys to get worried persons to adopt prepackaged TGM-programs without critical pre-evaluation. Such pre-packaged TGM-programs, unless carefully examined for congruence with the TGM-environment to which it will be applied, will likely result -- to judge from past examples -- in a ritual charade of evaluation. (See Causal Charades: organizational rituals of evaluation)

Dealing with “Raw” Data. Here is some “raw” data.

@@&@*$@@&&@@*$$*&@@$$*&*@*@@$&$*@*$@*$*&&*@*&*&$**

What can you do with it (them)? What do you have to know about it (them)? Suppose I let you know that it (they) is (are) “data” gotten trying to measure someone’s physical development? What other information do you need?
Would it matter, if instead of “physical development” I had written “moral development?” Of course it would. The “data” inasmuch as it is relevant data -- some of the symbols might be mere construct effects of the instrumentation -- do not resolve by themselves any questions about development. [2]

A More Everyday Example. A clear example can be given as follows: suppose we have two persons standing together at normal speaking distance, facing each other. Call them Harry and John. Some noise issues from Harry. Consider the following possible descriptions of Harry's behavior:
a. Harry emitted the sound-sequence: /2aym+ gowing+3 hówm1 /.

b. Harry said, "I'm going home."

c. Harry told John he was going home.

d. Harry informed John that he was going home.

e. Harry surprised John with the statement that he was going home.
We can easily imagine a situation where all of these descriptions are true of what Harry is doing. But given a, -- which is the "physical" data of Harry's behavior in b, c, d and e -- neither b nor c nor d nor e need be true. What supporting information do we need to draw any inferences from the data? Here are some possibilities: [3]
1. If Harry is a babbling idiot, a might be true and none of the rest.

2. If Harry is reciting aloud a line from a script, a and b might be true and none of the rest.

3. If John already knew that Harry was going home, a, b, and c might be true but none of the rest.

4. If John is never surprised by anything Harry does, but did not already know he was going home, a, b, c, and d but not e might be true.
Data is the mere tip of an “iceberg.” If you want to trust data, you have to trust a lot more: parts which are usually submerged; and, often hard to fathom.

Why is data often ignored? What may be perplexing is that even in organizations which have long traditions of TGM-consensus, possibly very relevant data is paid little attention to. Why might that be?

Ask , perhaps cautiously, “Qui Bono?” Who stands to benefit, who stands to risk loss, if the data are paid attention to? One reason for the exaggerated drum-beating for “data-driven” undertakings is distraction. The organization’s present TGM-consensus may be either decrepit, or fail to address the burning issues. So, an emphasis on likely irrelevant data draws attention away from deeper disagreement about either terminology, or goals or method. [4] Addressing TGM issues would upset someone’s applecart.

The most vociferous advocates for improvement may be those most wanting to stifle it.

To examine these issues further, see Moral Education: Indoctrination vs. Cognitive Development?)

Cordially
--- EGR

NOTES
[1] See Charades of Evaluation: mis-connecting cause and effect

[2] To see how this code-string can be used as data see the article reference given at the end of the essay, Moral Education: Indoctrination vs. Cognitive Development?

[3] See Measurability and Educational Concerns

[4] Quantification is appealed to especially if it is believed to promote one’s agenda in discussion and investigation. However, Deborah Stone offers some telling criticisms about this practice especially as it is used to squelch open discussion. See for example, "Using Quantitative Procedures Wisely".

Friday, February 26, 2016

Professionalizing Teaching: what would it take?
by Gary K. Clabaugh, Ed. D.

Many occupations long for the positive regard that accompanies being a profession. For example, cosmetologists, social workers, physical therapists, and teachers all claim to be professions. But are they?

Fortunately we have time-tested criteria that can help us distinguish professions from non-professions. Years ago, in his classic Education as a Profession Myron Lieberman carefully developed major characteristics that provide us with a practical working idea of what is meant by a profession.[1]
Here are Lieberman’s characteristics of professions accompanied by comments on how well teaching fits.
1. Professionals perform a unique, definite and essential social service.
A teacher’s services are generally essential, but less definite and unique. After all, lots of people teach besides schoolteachers. Consider the teaching done by parents, scout leaders, clergy, corporate trainers, drill instructors, and so forth. In contrast one is required to be a physician to perform heart surgery, treat cancer, diagnose neurological disorders, etc. In a similar vein, we go to a dentist, not the local hardware store, to have a broken tooth repaired or a cavity dealt with.

There is no practical way to restrict every type of teaching to trained, licensed specialists.
2. Professionals emphasize intellectual techniques in performing their service.

Physicians rely on a scientifically derived knowledge base and chiefly work in a one on one environment. Attorneys rely on statutory and case law generally also in a one on one setting. Although teachers do have access to scientific knowledge, it certainly isn’t as detailed or agreed upon as that employed by physicians. Moreover, teachers in secondary schools typically deal with well over one hundred youngsters per day while elementary teachers typically teach more than twenty. This is important because the broad range of individual differences in such groups makes it very difficult to employ anything other than mass production techniques. This, in turn, limits the application of scientifically derived knowledge. For instance, how well could a physician apply his or her knowledge if they had to simultaneously diagnose and treat 20 to 35 patients at one time?
3. Professionals undergo a long period of specialized training.
Teacher training is brief, relatively easy and competes with other course work at the undergraduate level. Aspiring teachers are never required to attend a specialized and rigorous graduate school that is the equivalent of medical, dental or law school.

Moreover, it seems highly unlikely that the present weak-kneed process of teacher education could ever be strengthened to resemble med school. More likely teacher education will grow even easier as state officials, anxious for cheaper more compliant help, create still more so-called alternative (easier) routes to certification.
4. Professionals enjoy a broad range of autonomy both for individual practitioners and the occupational group as a whole.

Today’s factory-style schools emphasize efficiency and productivity in order to reduce costs. This assembly line approach severely limits individual teacher autonomy. And this is especially true in the growing number of schools where teacher behaviors and lessons are scripted. Moreover, teaching as an occupation is subject to detailed control by the various state governments as well as, at least in recent years, the federal government.

It seems highly unlikely that state governments will turn over much if any of this to the occupation as a whole — particularly when that occupations is organized into two rival unions both of whom are on the Republican Party’s “s” list.
5. Professionals accept broad personal responsibility for judgments made and acts performed within the scope of their professional autonomy.

In recent years state and federal officials have been pushing for greater teacher responsibility — they call it “accountability.” But these same officials are certainly not expanding the scope of teacher professional autonomy. As a matter of fact, as their demands for greater accountability accelerate, they decrease limits on teacher autonomy via, for example, ever more high stakes testing.

This is a difficult position to be in and certainly does not bode well for teacher professionalism.
6. Professionals emphasize the service to be rendered, rather than their own economic gain, as the basis for the organization and performance of the social service delegated to the occupational group.

This may seem ridiculous in view of the stark difference in physician and teacher compensation. Nevertheless, physicians are forbidden from putting their own income above the vital interests of their clients. For instance, prescribing useless therapy that profits the practitioner. That sort of thing is considered malpractice and is subject to professional censure. The same holds true for other clear-cut professions such as dentistry and law.

Thanks to their lack of autonomy teachers are rarely in a position to place their own economic gain over the services they render. Consequently there is little need, much less opportunity, to organize prevention.
7. Professionals are members of a comprehensive, self-governing organization of practitioners.

State control of teacher certification erases any possibility of teacher self-governance. Right now there is no way for teachers to even approximate this goal. Worse yet, teacher trade unions not only fail to even try to govern the occupation, they all too frequently engage in knee--jerk defense of plainly incompetent teachers.

How likely is it that teachers will gain the power to govern themselves, set standards for entrance into the occupation and exercise meaningful quality control? Presently, I think there is little or none.
8. Professionals employ a code of ethics that has been clarified and interpreted at ambiguous and doubtful points by concrete cases.

For example, the American Medical Association employs a very detailed code of ethics that clarifies a wide range of issues such as inter-professional relations, social policy issues, hospital relations, confidentiality, professional rights and responsibilities as well as patient-physician relations.[2]

Various efforts have been made to establish an unambiguous and enforceable code of ethics for teachers but most are vague and largely celebratory. For instance, the Association of American Educators, the largest national non-union teacher association, the National Education Association, the largest teacher’s union, and the American Federation of Teachers, the second largest, all have created such codes. But they frequently rely on sloganistic purr words that are subject to a wide variety of interpretations and none of them are employed in daily practice.

Conclusion: teaching fails to fulfill any of the above criteria. What is more, there is no hope it will in the foreseeable future. Should it be this way? No, not in my judgment. But it is what it is, and there is no point in pretending otherwise. What would it take to professionalize teaching? Nothing short of a full-scale revolution in the way we conduct schooling in America.

For additional consideration of this topic, see School Reform via Teacher Professionalization: Is it Cost-effective?.

Sincerely, GKC

REFERENCES

1. Lieberman, Myron., Education As A Profession, Prentice Hall, 1956.

2. http://www.ama-assn.org/ama/pub/physician-resources/medical-ethics/code-medical-ethics.page


Sunday, February 23, 2014

Can Criminal or Immoral Behavior Be Dealt With Objectively?

To be objective is to aspire to knowledge that bears no trace of the knower -- knowledge unmarked by prejudice or skill, fantasy or judgment, wishing or striving. Objectivity is blind sight, seeing without inference, interpretation, or intelligence. -- Daston & Galison, (2010) Objectivity, p. 17

... only those (experiments) that produce quantitative results are really susceptible to scientific evaluation. -- D. L. Hand, (2014) The Improbability Principle, p. 29 [1]

Behavior. Harry punches Sam in the head. Sam falls to the ground. Can you imagine a human, much less a robot, or Martian, able to “objectively” judge, on the basis of what it has just seen, whether a criminal act -- much less an immoral act -- has been commited?


Even wanting to carefully avoid “subjectivity” in their characterizations, few humans would venture such a judgment as being “objective” without believing or wanting to “know more” about the situation. A trained computer scientist would not bet his or her retirement savings on a specific characterization of “what the computer is now doing” from merely photos of the machine and its outputs -- even if cheating a little on “objectivity” with a record of data recently entered


”Looking Like” ≠ “Being.” As the ancient dictum expresses, “Appearance is not Reality.” But this is not merely an ancient prescription. As Daston and Galison describe in their important book, Objectivity, the concept of objectivity in the quote above is, has been and continues to be common to many scientific undertakings, particularly from the mid-19th to the mid-20th Century.

Although newer, less restrictive variations of this “blind-sightedness” have developed, the “traceless” notion lingers on in many contexts.(See Daston & Galison,Objectivity on: Structural Objectivity, p. 253; Trained Judgment, p. 309; and, Einstein’s “wholistic” approach to the objective/subjective distinction, p. 305) This is especially true in public education and social services, where, even as they mostly act in disregard of the “theory” in their practice, special educators, planners and administrators give lip service to behavioristic notions, e.g. functional analysis, stimulus, and reinforcer, as though their efforts were rendered more “scientific” by the adoptions of such vocabulary.

Pedagogy and Community. Which is more “objective?” A beautifully detailed painting of a bird; or, a photograph of that same bird? 17th to early 19th Century scientists worried that if every detail of a real bird were depicted, students, scientists to be, would take the variations to be critically definitive of the species. Thus, they idealized their expensively produced instructional lithographs for the sake of objectivity, e.g. being true to nature, and normative to classification.

Beginning in the mid 19th Century, scientists, having instruments which enabled them to see many, many deviations in phenomena from what people commonly thought to be normal, were concerned not to let local prejudice, cultural assumption or technical ignorance dictate reality. More importantly, machine-aided observation and duplication was cheaper than lithography, and enabled the development of geographically broadly distributed scientific communities.

Neither approach has surpassed all others and later conceptions of “objectivity” developed which still “share the stage” with them, depending upon which scientific discipline or community is involved. (See Daston & Galison, throughout.)

Morals, Law & Ethics. Partisans of different approaches to the objectivity-subjectivity distinction believe(d) it to be a moral duty to assert their position against their mistaken opponents. Truth, enlightenment and moral fibre depended on it. And yet none of them could employ arguments for their positions that were recognized as purely scientific; they required, at least, commitment to ideals of science that were basically a priori philosophical.

An interesting question is whether commonly expressed concerns for improving society, legally and morally, at both communal and individual levels, can be dealt with sufficiently “objectively” to employ science, some science, any science, to answer problems such as criminality, learning, equity, health, and the like. (See Can Science Improve Moral Education, Too?)

The notion of objectivity, particularly the one mentioned in the prologue, is a kind of one-size-fits-all approach. There is reason to believe that practitioners -- recall D. L Hand, above -- who demand that would-be objects of their science be strictly measurable (as “objective” a characteristic as one might want) will discover that their quests are as likely of fruition as is squaring the circle. (See Measuring Educational Outcomes: truth, tricks and hype)

The point? Categories of human behavior, human actions, to the extent that they are purposive, e.g. mens res commissions, deliberate and/or intentional, will not be considered to be “objective” enough for scientific treatment.

This conclusion will no doubt be found obnoxious by those who have long looked to the “human sciences” to lead us into a shining future. (As a long-time practitioner in a “helping profession,” I find it somewhat dismaying, myself.) However, despite doubters continuing their long practice of disregard (i.e., distracting, “non-reinforcing” responses) one awaits a logical, reasoned argument to the contrary.

For examples and to examine these issues further, see The Functional Analysis of Behavior: 
theoretical and ethical limits.)

Cordially
--- EGR

REFERENCES



[1] Hand, D J (2014) The Improbability Principle Scientific American. New York.

Thursday, July 11, 2013

Some Beliefs Are Neither True Nor False.

I would never die for my beliefs, because I might be wrong. -- Bertrand Russell
This is a strange statement coming from a philosopher, an English Lord, who went to jail because he openly opposed Britain's involvement in World War I. (Conceded, imprisonment is still not a death sentence.) Surely, he knew -- perhaps not at that time -- that there are beliefs that cannot be said to be true or false. They may be judged to be unworthy, precipitous, or unwise, perhaps, but not true or false.
The crucial difference is between "believing that" and "believing in." Believing that is a matter of truth or falsity. Supporting evidence is a relevant consideration

Believing in is a matter of commitment, of faith, or of hope. One may persist in such commitment in the face of strong evidence that it is wrongheaded. We may question the wisdom of such a commitment, but we do not ask for supporting evidence. One can believe in something, without believing that something else relating to it is true or false.

For example, you may insist on believing in your brother's honesty, without believing it is false that he has stolen something. Or, you can believe in being kind to all persons without believing that they personally merit such consideration.

False beliefs are beliefs that something is factually true, when it is not. A judgment that someone's belief is false depends on the authorities one invokes to claim that one knows something to be a fact belying the belief (a belief that) judged to be false.

The most one can say about beliefs in some thing, in some commitment, in some person is that this faith, this commitment, presumes the truth of facts needed to support that faith. To the extent that such facts are lacking, the faith may be at best a forlorn hope.

So it is that one may believe in a god without knowing that a god exists; or one may believe in a way of life, i.e. pacifism, Animal rights, without knowing that such a way of life is ultimately feasible. There is a lot of room between "not knowing that X" and "knowing that not-X" that permits belief in X to retain some credibility, some honor, even.

A religious belief may be foolish, -- many have died or caused others to die for such foolishness. But religious belief in, trust in, commitment to a god is not disestablished by facts based on the authority of empirical science, any more than, say, brain research can inform me that I am mistaken in believing that chocolate I am tasting at the moment tastes good, if I judge the chocolate I am tasting to taste good to me.


To examine these issues further, see Pseudo-Science: the reasonable constraints of Empiricism


Cordially
--- EGR

Wednesday, August 22, 2012

Intellectual Confection Is Not Necessarily Practicable Theory

Any imaginative "theory" can be confected, with few constraints, from the knowledge, purposes or imagination of an interested party. But if it is to contribute to developing a practical theory, a theory-in-use, it needs be constrained by the capacities and situation of its user. Possible practice limits investigation. This is why many scientific disciplines demand some empirical "backup" for a hypothesis striving for the status of theory.

A theory-in-use is an amalgam of an object-theory, which is a rather idealized construction of a theorist, and user-theory, which can be defined by identifying the epistemological requirements of any practitioner employing the object theory. It is generally useless to theorize about what one cannot know. (Of course, trying to determine what one can or cannot know is often difficult and runs the danger of foreclosing on possible avenues to new knowledge.)

The primary use of theory by a practitioner is to rationalize or enhance the outcomes of her undertakings. Certain types of theory can be determined a priori to be practically useless: any object-theory which is non-conformable to user-theory has no primary use.

In practice, however, idiosyncratic "adjustments" are made by the user to the object-theory which make it appear to be usable. Terminology can be bandied about, but this results in little more than poetry -- or ideology -- even from the lips of a recognized scientist: no little temptation in our culture of promotion and hyperbole!

However, the usability of such "adjusted" theory does not indicate anything about the object-theory from which it derived.


To examine these issues further, see Using Theory

Cordially
EGR

Sunday, December 11, 2011

Do Public School-Religious School Differences Matter?

“Religion which requires persecution to sustain, it is of the devil's propagation.” -- Hosea Ballou
It is the mission of religious and many secular organizations, e.g. the State, to convince, persuade, seduce, coerce or dupe us to concede authority to them over certain aspects of our lives: these are then called duties and obligations. As children, dependent and ignorant, we willy-nilly concede authority to those who importune us. However, as adults we ought to question -- as Thomas Aquinas reminds us -- whether the faith we concede as a child is appropriate as a free adult.

In a democratic country where custom and law maintain Church-State separation, it is more likely that secular institutions, especially the public schools and those that promote and administer them, will undermine freedom in pursuing the fads and fashions the flesh is heir to.

For example, non-sectarian university teacher-training programs routinely indoctrinate prospective public school teachers with questionable theory as though it were incontrovertible fact, e.g., All children can learn, Protect self-esteem, Consider learning style, Education for Democracy, International Competitiveness, etc.

Because such indoctrination is not based on religious sectarianism, public schools are not protected from, indeed, have become inundated with, dogmatic ideologies imposed with totalitarian rigor.


To examine these issues further, see PERSONAL LIBERATION THROUGH EDUCATION

Cordially,
-- EGR

Saturday, October 15, 2011

Blocking School Reform: “scientific” metaphors

...a faith in our capacity for limitless self-improvement (is) just as much a wide-eyed superstition as a faith in leprechauns.”
― Terry Eagleton
In the American public school tradition, teaching is primarily a performance art that depends on the teacher’s skill at imparting information, skills and attitudes. But, often overlooked, it also depends on the realities of the classroom's group dynamics as well as by many other factors outside the classroom and even, the school.

The misconception among many educators, of course, is that their professional training is mainly scientific. Teacher preparation is chock full of references to treatments, learner characteristics, outcomes and the like. What, in fact, there is of science that informs pedagogy, is more likely than not to be washed out by the fads and political agendas of those who directly control our schools.

Educators are seldom taught to think carefully and analytically about the foundations of their practice and the pressures and rewards of the workplace dissuade them from criticism of the status quo.

To examine these issues further, see Public School Reform: Mired in Metaphor

-Cordially,
- EGR

Sunday, March 27, 2011

What is Superstition? Why Does It Matter?

edited 4/1/20
… a superstition is nothing other than a supposed natural correlation that is supported solely by convention and is unverified by controlled observation. --Stephen C. Pepper, Ethics, (1960) p. 55.
Is Pepper right? His attempt at defining a superstition seems to be an improvement over our everyday notion, which goes something like this:
If you and I both believe or disbelieve something, then it’s an example -- we assume -- of knowledge.
If I believe something you don’t, then that is an example of your ignorance.
But if I don’t believe something that you do, then that is an example of your superstition.
Nonetheless, there is less to Pepper’s definition than meets the eye; it raises several questions:
1. Who is doing the supposing? Doesn’t that matter?
2. How can we tell if the supposition is “supported solely by convention” ?
3. Need we verify everything “by controlled observation”?
Here are some beliefs we are not likely to dismiss as mere superstition, if superstition at all:
A. Ice feels cold.
B. The language you are reading this essay in is English.
C. What you see with your own eyes is not 100% illusion or hallucination.
Have you ever remarked, "I suppose that ice is cold"? Do you have to carry out a series of “controlled observations” to justify believing A or B or C above as something other than superstition?


If I have persuaded you that Pepper hasn't got it quite right, and if you still think it is an important matter to distinguish between knowledge and superstition (After all, which should we teach our children?), then see Questionable Assumptions in Social Decision Making


Cordially
--- EGR

Thursday, March 10, 2011

Knowledge, Freedom, Wisdom: Are These the Point of Schooling?

edited 3/21/20
Who are a little wise, the best fools be. – John Donne
It is not accidental that we speak of sending our dogs to “obedience school.” Show horses, too, are schooled. Indeed, any circus animal that that is to perform in public receives “schooling.”

Such training is necessary since the natural impulses of dogs, horses, elephants and tigers are not attuned to cooperating with or supporting human social purposes believed to be desirable. So must it be thought to be the same with human children, to judge from our practices of compulsory schooling.

“But unless they go to school, kids would run wild and grow up to be, at best, anti-social ruffians.” Perhaps. But does this mean that incarcerating them for ever-increasing periods of time -- think of the movements to do away with recess, summer vacations and free Saturdays--, will make them (and us) healthy, wealthy and wise?


So what if they do learn a little math; and less writing? And even less history? Whose benefit is served if they learn to spout scientistic slogans about human nature and the universe? For example, “All human behavior is generated from the brain according to the laws of nature.” Or, “According to the latest research the universe is finite (or infinite, or multiple -- pick one or more).” How is it possible to take seriously supposedly “scientific” pronouncements about “all” of anything from individuals who inhabit a mere speck of dust in a remote corner of the (or “a”) universe during a minuscule interval of time?

The previous statement is not an attempt to beat up scientists: just the popularizers and propagandizers of “science” whose overextended conjectures end up in the schoolbooks students are exposed to (usually in textbook chapter summaries, or supporting materials). (See The Curse of Knowledge vs The Dunning--Kruger Effect: an instructor's dilemma.)

For good reason, public educators in our pluralistic society attempt to distinguish between religion and science in constructing curriculum. What they often miss, however, is that being skeptical, or anti-religious, does not, in and of itself, qualify an idea as being scientific.

To examine these issues further, see Questionable Assumptions in Social Decision Making


Cordially
--- EGR

Friday, September 17, 2010

Living with False Assumptions

Never ASSUME, for when you ASSUME 

You make an ASS out of U and ME. 

-- Benny Hill
Like fat, sugar and other additives in our foods, the following “principles” are so deeply embedded in our culture that in most situations we unthinkingly fall back on them, although, under even casual consideration, we would find them far from certain. These principles are
The Principle of Command: To command is to control.
The Principle of Accepted Value: What we value, everyone should value.
The Principle of Objectivity: Facts are facts.
How do such principles control our thought processes?

To examine these issues further, see Questionable Assumptions in Social Decision Making”

Cordially
EGR

Tuesday, September 14, 2010

Are Public Schools Committed to Teaching Scientific Fact? Or Secular Dogmas?

Religious schools, we would expect, indoctrinate certain things as truth which they persist in asserting in the face of counter-evidence. Public schools -- so we are told -- teach Scientific Knowledge which changes as new discoveries are made. Scientific knowledge is self-correcting.

But the self-correcting aspect of science in the field need affect neither the school curriculum in any timely manner; nor, the life experience of an individual student. The biology I remember from my high-school studies fifty years ago was outdated by the time I entered college four years later. I found out about that decades later since I studied no biology in college.

If diplomas are to be counted on as indicators of reliable information, regular updating ought to be required for maintaining a high school diploma or undergraduate degree, much in the way of CPR certificates. Without such updating, last year’s “scientific fact” may be this year’s indoctrinated dogmas.

But any social studies teacher can attest to, there is substantial indoctrination in public schools in the name of Patriotism, Law and Social Stability. In my twelve years of public schooling I never once heard of Harriet Tubman, Wounded Knee, Sacco and Vanzetti, the Grange movement, Robber Barons, or the AFL-CIO among many, many others.

No less pernicious is the inculcation of prospective teachers with nostrums heavy on hyperbole as though they were based on scientific fact, e.g., All children can learn, Protect self-esteem, Consider learning style, Education for Democracy, International Competitiveness, etc. Because such indoctrination is not based on religious sectarianism, public schools are not protected from, indeed, they have become inundated with, dogmatic ideologies imposed with totalitarian rigor.

To examine these issues further, see Personal Liberation Through Education

Cordially
-- EGR

Tuesday, August 17, 2010

Teaching in the Public Schools Fails to Promote Scientific Literacy!

My first exposure to the formal study of physics was in high school in 1959 -- you know, back in the good ol’ days when American public education was just absolutely wonderful! My absolutely worst teacher was my physics teacher, who insisted we think of electric current as flowing from positive to negative, despite the fact that electron flow was from negative to positive. We were burdened, it seemed, with the task studying science in order to maintain a tradition that asserted what seemed to us to be a factual falsehood! Not so much confusing as bizarre, a pointless ritual!

In college, my freshman honors physics course was “taught” by a person of research repute, who filled the blackboards with equations and explained nothing. In special “recitation” sessions, physics grad students attempted to make connections among the notes we had copied in order to give the material a semblance of coherence. Those were the good ol’ days of high quality instruction and scholarship.

The Houston and Texas News of April 11, 2009 quoted Nobel Prize winning physicist Leon Lederman as saying, “We’re not doing well. Meaningless testing is a bad thing. If we want scientific literacy, then we want teachers to teach the beauty of science, the fun in it, the humor in it, and to bring examples of modern science into the classroom.”

No doubt. But are there enough physics teachers in high schools who know how to teach it this way? Are there even enough physics teachers in American colleges who know how, much less care, to teach it this way?

And what about the “meaningless testing,” the standard regurgitation, that has become a nationally recognized standard, as it were, for determining scientific knowledge acquired by high school students? Is there any wiggle room for inspired teaching to be crammed into already overcrowded high school curriculum?

To examine these issues further, see Establishing Nationally Recognized Educational Standards

Cordially
EGR

Wednesday, August 11, 2010

Functional Analysis in Education: Science or Just Plain Old B.S.?

edited 040620

Inch worm, inch worm
Measuring the marigolds ...
--F Loesser (1952)

Instead of saying, “Johnny’s bad behavior comes from his parents’ being too strict,” we can put on the appearance of being highly learned, a scientist, even, by saying, “Johnny’s behavior is a function of the way his parents punish him.”

Rather than teachers’ being asked what might provoke disruptive behavior in their classes, they are instructed to look for “functional relations” in environmental variables, as though formulating it this way would make it any less speculative

Then there is Euler’s argument for the existence of God: "(a+ bn)/n = x, therefore God exists". (Maybe God is supposed to equal x.)

Educational research abounds with formulas and statistics. Are they meant to be informative or merely impressive?

To examine these issues further, see The Functional Analysis of Informal Models

See, also, The Functional Analysis of Behavior

Cordially
EGR