The Infertility Trap

A colleague who happens to be a professor in New South Wales shared this video with me. I am tempted to just recapture the presented content here, but I feel everyone should just watch it for full impact. I intentionally used a cover image that is counter to the narrative. The challenge is not overpopulation. Rather, it’s the opposite. Find out why.

Video: RSNSW Clarke Memorial Lecture 2021: The changing tide of human populations: an infertility trap

I’ve cued the video beyond the introduction—feel free to rewind for context, but there is no material content to be missed—, and there are a couple of minutes of additional material at the end, making the content closer to 50 minutes (48.5) than an hour.

The Infertility Trap was published last month as a book. I’ve not read it, but it was referenced. Countdown, by Shanna Swan is also referenced.

Some highlights follow:

The Rise and Rise of Humankind

Geometric growth commenced after the Black Plague was driven by the discovery of how to harness fossil fuel. As with Malthusian predictions, The Population Bomb missed the mark—but not for all of the reasons you might be thinking.

Changing Pace of Population Growth

Population growth rates were already on the decline when The Population Bomb was published in 1968. This trend was a result of the fertility trend that became precipitous circa 1963.

The Demographic Transition: Population Momentum

Though birth rates may seem to be increasing, this is merely optics as this is a legacy of positive population momentum stemming from high birth rates a few decades prior to the impending decline in fertility.

The Malthusian Paradox

Thomas Malthus didn’t grasp the paradigmatic shift technology would provide nor the relationship between fertility and prosperity.

Charts: Prosperity, infant mortality, child mortality, and fertility rate

As prosperity (as measured by GDP) increases, infant and child mortality as well as total fertility rate, each decrease. (I’m calling out the poor statistical representation of the non-zero-based Y-axis, but I don’t believe this was done to exaggerate the slope. It’s apparently just out of index.)

Reproductive Patterns: Australia vs !Kung Hunter-Gatherers

Notable in the charts above, are the delays in reproduction by the average Australian woman to around 30 years effectively limits the delivery to about 2 (1.7) whereas the hunter-gatherers commence closer to 20 years, yielding them an average of 5 children.

Rapid decline in semen quality

Semen quality (motility) and count are down.

Projections: Countdown to sperm count of zero in Paris and New Zealand

If declining semen count trends remain unabated or unaltered, one might anticipate a point where male fertility (potency?) reaches zero. This is characterised as azoopermia and projects this on Parisian males just past 2030 and by 2026 for New Zealanders.

Secular trend in declining testosterone levels

This downward trend is not constrained by region.

Trends in Testicular Cancer (NSW)

A correlated trend in fertility rate is an increase in testicular cancer, as shown with NSW data, even as ovarian cancer remains steady and cervical cancers are decreasing.

Reproductive Cancers in New South Wales

Conversely, other reproductive cancers (in NSW)—uterine and breast cancers—are on the rise in sync with testicular cancers and the drop in fertility.

My intent with this post is to share rather than editorialise. The video speaks for itself. I’ve provided some excerpted content for those who can’t spare the time to view the source.

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How come why? What for?

Video: Why? – “What for?” or “How Come?” — Daniel Dennett

As a rule, I don’t have much faith in humans. It would be apparent if you read some of my posts. I find most people to be akin to vapid sports fans: Hooray for my team—whether that team is political party or persuasion, science, religion, and whatever. Not a lot of critical thinking or reasoning. I believe Geuss mentioned that most people are just trying to make it to the next day and acquire more stuff—at least more stuff than the neighbour. Social media is a turn for the worse. Luckily and thankfully, there are exceptions to this rule.

Engaging in a CS Peirce forum that I was invited to because of some interactions I had in a postmodern forum, I asked for the source of a Peirce claim made by another Lee Smolin.

When you explain a system by referencing the laws, that’s not the end of the explanation; you have to—we must explain how the laws came to be and why there are these laws and not other laws.

Lee Smolin on CS Peirce

At 8:43, Smolin cites Peirce by saying ‘that when you explain a system by referencing the laws, that’s not the end of the explanation; you have to—we must explain how the laws came to be and why there are these laws and not other laws—and he goes on to say this is 1893…’

Video: Are the laws of the universe immutable and unchanging?

Not being a direct quote, I was experiencing difficulty finding the source of the citation, so I asked in the Peirce group. As I am wont to do, I added that I didn’t buy into the assertion, but if I could find the source I could gather more context.

I don’t buy into the assertion that in describing a system one needs to provide an origin story, so I was hoping to discover context to determine whether it’s Smolin or Peirce to have an issue with.

I was given a citation that didn’t happen to be accurate,

A second member chimed in that of course one needs an ‘original state’, so I clarified that it was not the original state that I held issue with. It was the narrative behind it—the story of the origin, not the origin itself.

He responded, ‘That’s Deacon!’ More precisely, the response was as follows:

YES!!!!!!! That’s Deacon!!!!

I’m not even schooled in Peirce, and now I’m getting his classmates.

To my origin clarification, I also added this bit:

I feel that ‘reasons’ or ‘whys’ are less important than ‘how’. In fact, I feel that ‘why’ is often used in English as a synonym to ‘how’ in many contexts.

So when asks ‘Why are you late?’ they are really asking ‘How it is that you’ve arrived late?’ or ‘How come you’re late?’ Why feels like a metaphysical stand-in for how.

…to which he responds with the top clip by Dan Dennett making my same point a decade ago—or I suppose that I am making his same point a decade later.

It seems that I’m late to the party yet again. This is becoming a trend.

Time Reborn

Einstein was wrong. Time is not the relative factor in space-time. Space is. Time is constant. Here’s a lecture on the topic of the book.

Lee Smolin Public Lecture: Time Reborn

As a result of a discussion with a colleague, on the possibility of variability or mutability of so-called physical laws, he recommended Lee Smolin’s book Time Reborn: From the Crisis in Physics to the Future of the Universe. He mentioned that it would be suitable as an audiobook. Since I had a credit on Audible, I decided to use it so I could listen to this without deep scrutiny and a need for taking notes.

There is a nice review in the Guardian from 2013. I suppose I am a bit behind the times.

Whilst running errands, I listened to the Preface and Introduction. I stopped at the start of the first chapter, and am debating whether to continue. Given his setup, I don’t believe I am Smolin’s target audience. Many of the beliefs he is attempting to dispel, I already don’t hold. Yet I don’t feel that I need to hold time as a constant to hold them. He seems to feel otherwise.


For the record, Lee Smolin is a theoretical physicist, who has written several books in this space. Quickly, recapping some of his points:

He provides examples of various illusions humans tend to be swayed by:

  • Matter appears to be smooth but turns out to be made of atoms
  • Atoms seem indivisible but turn out to be built of protons, neutrons, and electrons
  • Protons and neutrons are further made of still more elementary particles called quarks
  • The sun appears to go around the Earth, but it’s the other way around

Smolin relates that the prevailing perspective today is that time is an illusion—name-dropping Plato and Einstein, who hold this view. He conveys that he used to share this belief, but now he disagrees—whence the book. He tells us:

Not only is time real, but nothing we know or experience gets closer to the heart of nature than the reality of time.

— Lee Smolin, Time Reborn

Next, he posits that some people believe in timeless events—events outside of time, eternal and not a function of time. Here’s where he goes off the rails in my book.

“We perceive ourselves as living in time, yet we often imagine that the better aspects of our world and ourselves transcend it. What makes something really true, we believe, is not that it is true now but that it always was and always will be true.”

Evidently, he feels or felt this way. I am sure many others. I am not among them.

“What makes a principle of morality absolute is that it holds in every time and every circumstance.”

My position is that all morality is a social construct, so this doesn’t resonate with me.

“We seem to have an ingrained idea that if something is valuable, it exists outside time.”

Again, I am not in his intended audience.

“We yearn for “eternal love.” We speak of “truth” and “justice” as timeless.”

Love, truth, and justice are all human constructs—weasel words.

“Whatever we most admire and look up to — God, the truths of mathematics, the laws of nature — is endowed with an existence that transcends time. We act inside time but judge our actions by timeless standards.”

Yet again, I am unburdened by these beliefs.

Nothing transcends time, not even the laws of nature. Laws are not timeless. Like everything else, they are features of the present, and they can evolve over time.

— Lee Smolin, Time Reborn

I think that this quote is a reason this book was recommended to me. I do believe that the properties that comprise laws can evolve over time. I’m not sure if this is by a probabilistic process or something else. There are a few possible implications. One is that the laws at the onset of the universe may have been different, making the understanding of that time more challenging if not impossible. I don’t know if I believe in multiverses, and I doubt I may ever live long enough to discover. However, even if there is only one universe, per the name, perhaps universes can exist sequentially and when one dies another appears with a different set of initial conditions and properties. Borrowing from evolution, perhaps these survive or perish based on the viability of this combination.

Smolin goes on to posit that, ‘thinking in time is not relativism but a form of relationalism‘.

He continues,

“Truth can be both time-bound and objective when it’s about objects that exist once they’ve been invented, either by evolution or human thought.”

— Lee Smolin, Time Reborn

I’m not sure he is going to define truth, but I believe he conflates moral truths with axiomatic or tautological truths. Perhaps it doesn’t matter because both are constructed.

Smolin makes it clear that he is not a determinist, but unless you take the view he is proposing, as a physicist, you almost have to be. As he says regarding Determinism, theoretically. a person could suss out a mathematical equation to predict every future event. He also considers this belief to be a metaphysical vestige of religion.


According to [the] dominant view, everything that happens in the universe is determined by a law, which dictates precisely how the future evolves out of the present. The law is absolute and, once present conditions are specified, there is no freedom or uncertainty in how the future will evolve.

— Lee Smolin, Time Reborn

He continues to describe a deterministic system without mentioning indeterminism, which may be a more prominent belief given what we understand about quantum mechanics. He claims that this perspective diminishes time for several reasons. Inflating or at least elevating time is important for his thesis, and I am thinking that this is more an act of wishful thinking.

He takes a stab at the inherent reductionism of physics—it reduces everything to parts until there are no longer subparts, at which point the process fails—and explains that by adopting this approach, one needs to get outside of the universe to make some evaluations, but this is impossible. And this might be a true statement, but so what? The answer is not to make up a story that creates an environment where that’s no longer necessary.

Smolin reiterates over and again about timeless laws in a time-bound universe, but I question his notion of timelessness. He admits that he has no grand theory—just an idea he hopes others can pursue and build upon. Emergent properties appear to be an emerging theme.

Leibniz is next up, in particular his principle of sufficient reason. Leibniz’ vision is a relational universe composed of a network of relationships—the space is simply the absence of things. He contrasts this with Newton’s view that space is absolute and serves as the container for things. He sets up a future chapter that he says establishes that Leibniz’ vantage precludes the possibility of absolute time, but I don’t see this as a challenge for those of us who believe that time is constructed in the first place.

The Newtonian view prevailed until Einstein resurrected Leibnitz with his general relativity theory of space and time. The trending vogue is about relationalism, whether biology or information science.

He cites the challenges of maintaining Locke’s views on autonomy and personal liberties in a deterministic world (again leaving indeterminism unmentioned).

And he’s back on the emergence of emergence. (I was in the midst of writing a post on emergence when this interrupted my flow. I suspect it should be forthcoming in time.)


As it turned out, I ran another errand and listened to the first chapter of part 1. It is about gravity and parabolas, but I shan’t recount it here, save to note that he seems to be of the opinion that many people have the desire to transcend the bounds of human life. He may be right. I am not one of these people.

I don’t feel that I am in his target market.

Houston, we have a problem

EDIT: Since I first posted this, I’ve discovered that computer algorithms and maths are not playing well together in the sandbox. Those naughty computer geeks are running rogue from the maths geeks.

In grade school, we typically learn a form of PEMDAS as a mnemonic heuristic for mathematical order of operations. It’s a stand-in for Parentheses, Exponents, Multiplication, Division, Addition, and Subtraction. This may be interpreted in different ways, but I’ve got bigger fish to fry. It turns out that many (if not most) programming languages don’t implement around a PEMDAS schema. Instead, they opt for BODMAS, where the B and O represent Brackets and Orders—analogous to Parentheses and Exponents. The important thing to note is the inversion of MD to DM, as this creates discrepancies.

And it doesn’t end here. HP calculators interject a new factor, multiplication by juxtaposition, that mathematician and YouTuber, Jenni Gorham, notates as J resulting in PEJMDAS. This juxtaposition represents the implied multiplication as exemplified by another challenge;

1 ÷ 2✓3 =

In this instance, multiplication by juxtaposition instructs us to resolve 2✓3 before performing the division. Absent the J, the calculation results in ½✓3 rather than the intended 1/(2✓3). As with this next example, simply adding parentheses fixes the problem. Here’s a link to her video:

And now we return to our originally scheduled programming…

Simplifying concepts has its place. The question is where and when. This social media war brings this back to my attention.

As depicted in the meme, there is a difference of opinion as to what the answer is to this maths problem.

6 ÷ 2 ( 1 + 2 ) =

In grade school, children are taught some variation of PEMDAS, BOMDAS, BEDMAS, BIDMAS, or whatever. What they are not taught is that this is a regimented shortcut, but it doesn’t necessarily apply to real-world applications. The ones defending PEMDAS are those who have not taken maths beyond primary school and don’t use maths beyond some basic addition and subtraction. Luckily, the engineers and physicists who need to understand the difference, generally, do.

Mathematicians, scientists, and engineers have learned to transform the equation into the form on the left, yielding an answer of 1. If your answer is 9, you’ve been left behind.

Why is this such a big deal?

When I taught undergraduate economics, I, too, had to present simplifications of models. In practice, the approach was to tell the students that the simplification was like that in physics. At first, you assume factors like gravity and friction don’t exist—fewer variables, fewer complexities. The problem, as I discovered in my advanced studies, is that in economics you can’t actually relax the assumptions. And when you do, the models fail to function. So they only work under assumptions that cannot exist in the real world—things like infinite suppliers and demanders. Even moving from infinite to a lot, breaks the model. Economists know this, and yet they teach it anyway.

When I transitioned from undergrad to grad school, I was taken aback by the number of stated assumptions that were flat out wrong.

When I transitioned from undergrad to grad school, I was taken aback by the number of stated assumptions that were flat out wrong. Not only were these simplifications flat out wrong, but they also led to the wrong conclusion—the conclusion that aligned with the prevailing narratives.

This led me to wonder about a couple of things

Firstly, if I had graduated with an English degree and then became a PhD candidate in English, would I have also learnt it had mostly been a lie for the purpose of indoctrination?

Secondly, what other disciplines would have taught so much disinformation?

Thirdly, how many executives with degrees and finance and management only got the fake version?

Fourthly, how many executives hadn’t even gotten that? Perhaps they’d have had taken a class or two in each of finance and economics and nothing more. How many finance and economics courses does one need to take to get an MBA? This worries me greatly.

To be honest, I wonder how many other disciplines have this challenge. I’d almost expect it from so-called soft sciences, but from maths? Get outta here.

Half-life of knowledge

This also reminds me of the notion of the half-life of knowledge. What you knew as true may eventually no longer be. In this case, you were just taught a lie because it was easier to digest than the truth. In other cases, an Einstein comes along to change Newtonian physics into Oldtonian physics, or some wisenheimer like Copernicus determines that the cosmic model is heliocentric and not geocentric.

If you’ve been keeping up with my latest endeavour, you may be surprised that free will, human agency, identity, and the self are all human social constructs in need of remediation. Get ready to get out of your comfort zone or to entrench yourself in a fortress of escalating commitment.

Tilting Bodies Politic

Does digital technology make students stupid? That’s what a 2019 BigThink article asks. I like to read Big Think, but it seems like PopScience in a negative way—like Pop Psychology. It’s not necessarily directionally wrong. It’s just oversimplified and seeks the lowest common denominator.

On this topic, Plato quipped, voicing Socrates, in his Phædrus 14 dialogue except that his quip was relative to writing and memory. Some historians and Classicists have suggested that modern readers may be missing the satire. I’m no defender of human intelligence, but this is the demise of society because of change—whether due to writing, radio, television, computers, video games, mobile devices, and whatever comes up next.

For this invention will produce forgetfulness in the minds of those who learn to use it, because they will not practice their memory. Their trust in writing, produced by external characters which are no part of themselves, will discourage the use of their own memory within them. You have invented an elixir not of memory, but of reminding; and you offer your pupils the appearance of wisdom, not true wisdom, for they will read many things without instruction and will therefore seem to know many things, when they are for the most part ignorant and hard to get along with, since they are not wise, but only appear wise.

Plato – Dialogue Phædrus 14

Whether or not this claim has merit, my claim is that computers have trebled manufactured consent, so it allows people to be passively active, to have to specious notion of participation in the body politic, and yet are virtually tilting windmills.

It seems that some people have such nostalgia for their apparent way of life that any deviation is considered to be an affront and possible disruption. Perhaps, it’s because I feel there’s possibly as much to shed than to keep in my book, so for me, it’s more good riddance than oh heavens.

Seven Types of Atheism

Some geezer, John Gray, wrote a book having this title. It was, let us say, ‘suggested’ that I watch it in video format—over an hour-long at that. I decided to search for a summary instead.

It’s not particularly up my street. The bloke who suggested the vid posted a statement:

Atheism is a narcissistic apostasy; the adoration of the things humans do & make; the worship of the golden calves of science & technology.

When I responded thusly « This quip reduced and conflates, almost creating a strawman. I suppose some atheists might be narcissists, though I don’t see that they would significantly differ from a sample of the general population. I’m guessing the second clause is intended to connect from the first, which is to claim that an atheist is a human who chooses STEM over gods as if there are no other alternatives, which creates a false dichotomy. But to treat atheism as some monolith is to treat all religions as ostensibly identical », his response was

What is atheism?.

To which I replied, « Atheism is the absence of belief in gods (or supernatural beings, if that’s a more generalisable concept). »

well, that is not enlightening at all. Explain atheism clearly.

That is all there is to it. There are different reasons why people are atheists, but that’s the definition. Etymologically, ‘theism’ is ‘belief in a deity or deities’. Atheism, applying the Greek prefix ‘a-‘, is the negative state of ‘theism, so the absence of ‘belief in a deity or deities’.

Atheism is not science. A large number of scientists believe in God. They see no contradiction between God and science, in fact they find the order behind everything reinforces their belief.

And so here the conversation, as it was, went off the rails. At no point did I invoke science. And then he promotes the John Gray video.

Interview with John Gray on Does God Exist

And we’ve been there before.

  1. New Atheism: the debate between science and religion was a result of confusing myths with theories. Religion is no more a primitive type of science than is art or poetry; scientific inquiry answers a demand for an explanation; the practice of religion expresses a need for meaning.
  2. Secular Humanism: a hollowed-out version of the Christian belief in salvation in history; the widespread belief that humans are gradually improving is the central article of faith of modern humanism
  3. Science-Religion: Gray reflects on the twentieth century’s strange faith in science – a faith that produced the false equation of evolution with progress and the racist ideologies that infect our social arrangements and political institutions
  4. Political Religion: Modern political ideologies are de facto religions; the belief that we live in a secular age is an illusion
  5. God-hatred: absorbed by the problem of evil; suffering, if inevitable, is at least infused with moral significance
  6. The Unsentimental Atheisms of George Santayana and Joseph Conrad: Santayana dismisses any idea that civilization is improving; everything in this world is a progress towards death. Conrad wrote that man is a wicked animal; his wickedness has to be organized; society is essentially criminal – otherwise, it would not exist
  7. Mystical Atheism: Schopenhauer was deeply and articulately antagonistic to religion in general; he rejects the notion that history has any metaphysical meaning, or that human beings are somehow advancing

Disclaimer 1: This summary list is copy-pasted from the linked source and edited ever so slightly to fit here.

Disclaimer 2: Neither did I watch the video nor read his book, so the summary might be off-kilter.

Still, I offer my reaction/reflection.

Firstly, this comes off not as an attack on atheism; rather, it’s an attack more particularly on Enlightenment and post-Enlightenment thinkers, predominantly Scientists—as in those who practice Scientism religiously.

Secondly, this limited attack garners the same critique as I give Dawkins’ God Delusion. I liked this book, but whereas Gray limits his attack on a thin slice of atheists—despite offering up 7 flavours—, Dawkins limits his attack to Christians; perhaps, some Abrahamic denominations. This is a particular God and particular disciples.

I address these in turn.

  1. New Atheism: I agree that Scientism simply switched faith from God to Science or it deified Science, whichever vantage you prefer. This ilk simply swapped God for Naturalism. These are the same lot who offer up ‘Self-evident truths’ and Natural Law. Please. I agree with neither.
  2. Secular Humanism: Whilst admittedly secular, I am not quite a Humanist and decidedly not a Secular Humanist™. Here, I disagree with the underlying teleological notion of both.
  3. Science-Religion: The only nod I am willing to give to science is the evidence-based, falsifiability over faith, but much of science is still faith-based. It just operates from a different metanarrative. Again, Scientism is no one’s friend.
  4. Political Religion: I agree that this is as much a scourge as organised religion. By now, one might notice a trend—a healthy does of whataboutism: We can’t suck because we’re no different to this other thing that you might be attached to. Except they are all bollox through and through. Political ideology is religion without the blatant metaphysical nod—though it is still there beneath the surface.
  5. God-hatred: Even having not read the book, this makes no sense whatsoever. How can one hate what one doesn’t believe exists? I suppose I could hate unicorns, faeries, and Harry Potter, but I don’t think that’s the same thing. The summary suggests that it’s more about an obsession with evil, but I don’t have enough context to respond meaningfully. Do atheists actually believe in evil? I don’t. And, except idiomatically, I don’t personally know of others who do. Feels like a red herring.
  6. Unsentimental Atheisms: Satayana refutes the Secular Humanists. I’m buying what he’s selling. Conrad is taking a spin on evil but opting to label it wicked—a bit of a drama llama. I’m not buying it.
  7. Mystical Atheism: I like Schopenhauer—probably because he’s such an underdog. He did glean a bit from Buddhist philosophy. So have I. But Buddhism ranges from the secular to the sacred. I don’t tend to stray too far from the secular. I fully agree that history has no metaphysical meaning and human beings are not objectively advancing.

If anything, this is one of the longer posts I’ve made in a while. Thanks to the Copy-Paste Gods. Allahu Akbar, Oh Mighty. In the end, Santayana and Schopenhauer notwithstanding, I am still left with a why not neither.


Language of Life

I want to write about this Quanta Magazine article: What Is Life? Its Vast Diversity Defies Easy Definition. but I’ve not got enough spare time. Too many irons in the fire or plates spinning or which ever metaphor you favour.

My interest in the insufficiency of language is what attracted me to the article, and is probably how it ended up in my feed. To highlight some aspects, in 2011, Russian geneticist Edward Trifonov reviewed 123 definitions of life and found as many definitions as authors. Although he discovered some core shared features. His version distilled to self‐reproduction with variations.

The article mentions Wittgenstein’s language games—and rightfully so. But it underscores the point that language is an approximation of reality. My working position was that naming objects is simple—in fact trivial—, but naming abstract concepts presents challenges. Now, I find that the challenge sets in earlier than even I expected. Language is truly insufficient.

The first step to recovery is to admit there’s a problem.

Hopeful Rhetoric

My base belief is that what people believe is their truth, and rhetoric is a primary way to convince them. Part of the rhetorical mechanism is to introduce evidence, but this, too, is shrouded in rhetoric.

I’m not talking about the evidence that ‘standard’ water boils at 100°C at sea-level. This is tautological. Water is defined as H₂O. Literally, 100°C is the definition of where water boils under these conditions.

But things that cannot be repeated in controlled environment with the ability to alter parameters within the environment rely on rhetoric. This is why Newton’s laws seemed som compelling until a new narrative (somewhat) supplanted it. Still, this is not the point I want to make. I want to concentrate on the socio-poliotical domain.

I feel that given two equally viable explanations, the one offering more hope will prevail. Donald Trump knows this. This is why in the midst of the COVID-19 pandemic, he railed at a presser how he chastised a reporter for questioning his (false) narrative of hope. Politics relies on more than one rhetorical thread, and many already have the disposition of reviling Trump, so any messages from him are discounted at the start.* But, ceteris paribus, if a person assesses two equally probable outcomes—a typical door number 1 or door number 2 scenario—, and (for whatever exogenous reason) hope is associated to particular door.

In a survival scenario, perhaps you are one of three people lost in a cave and there are two possible paths forward. One person asserts that s/he feels that—without evidence—the left path is best way out but adds logically there is no way to tell, that you might as well flip a coin. The other person confidently conveys that s/he knows—without evidence—that the right path is the path to salvation. Being otherwise indifferent, you are likely to acquiesce to the second person, the one who offers hope over logic.

I fully admit that this is 100 per cent fabricated whole cloth from thin air, but the reason I come to this point is when you compare atheists to theists, anarchists to statists, nihilists to Existentialists, and any such analogic pair, the right side gets more traction and requires much more evidence to sway people to the left.

So when Occupy Wall Street (effectively anarchists) made demands, the status (read: the general population) asked ‘Who’s your leader?’ When the media-industrial complex broadcast this, the public was immediately sympathetic to the structured system. This is slightly different in that it’s not necessarily hope, rather a comfort zone—an endowment effect. It’s a benefit accruing to the incumbent.

My point is: hope floats. It acts to buoy otherwise rhetorically equivalent arguments. Or perhaps hope is simply an employed rhetorical device, so it’s unnecessary to call it out. Now, I’ve convinced myself to adopt this position.

* This is why ad hominem attacks can be effective, as persons swayed by the attack discount messages delivered by this person despite there not being a necessary connection between the grounds for debasement and the claim being asserted.


Without considering the veracity of this article or the underlying methodology employed, what if it were true that cancer is a random event?

Setting aside that it is only a co-factor and there are other dimensions such as the type and virulence, what does this inform us about research funding? Is this a veritable cash cow for researchers and ripe with charlatans?

After examining 32 different kinds, researchers determined that 66% of all cancers were driven by chance, 29% were due to environmental causes, and 5% inheriting a mutation.

Op. cit.

Sure, different cancers have different correlative percentages, whether 35% for lung cancer or 95% for prostate cancer, and there may be different covariant factors, but, as might be the case for prostate cancer, we only have about 5% to address systematically, and we don’t even know that tweaking within this 5% will have ant material benefits to the health outcome of the patient. At least we have 65% of leeway for lung cancer.

Is there an inverse relationship between the proportion of randomness and positive health outcomes?

I don’t know the answer to these questions. I am also aware that some randomness is probably due to methodology, approach, and simply not necessarily fully understanding the mechanisms behind cancer—or the cause of the seemingly random genetic mutation. I’m not sure how one selects a control group to limit other causes.

The Truth about Truth (Second Amend)

Please note that this content has been subsumed into the originating article: The Truth about Truth.

SECOND: We have no idea if any changes to our perception move us closer to or further from Reality.

Rather than being asymptotic, perhaps the relationship to is polynomial (or the result of some stochastic function). See the graph above. As we move into the future (in red) and look back, we may perceive that we’ve reversed against some notion of progress. Common wisdom is that progress is directly, positively related to time. But is it?

In my last post, I reference how Einstein progressed and refined Newtonian physics, but in the future, this could be shown to be wrong. In our minds, what had seemed like progress may in retrospect turn out to have been a false assertion.* Moreover, we’ll dutifully accept this updated notion of truth if the rhetoric is sufficient to fit our concept of evidence, especially given humans’ propensity for pareidolia.

Taking our understanding of gravity as the fabric of space-time, we still have no idea what’s going on or how it operates, but this doesn’t prevent us from accepting it as a black box and making pragmatic predictions from there. So, for all intents and purposes, the ‘truth’ mechanism is less important than the functional relationship, just as I can tell time on a watch I have no idea how it operates.

I am no true Sceptic, but neither do I accept the prevailing meta-narrative whole cloth. Unfortunately, I am in no better position than the next to discern proximity to the underlying structure of reality.

* I am not versed well enough in the history of science, but I’d be interested to know which, if any, scientific advances have been a step ‘backward’, that a belief had overtaken a prior belief only to have reverted to the former.

I am aware of the slow march of science and the ignorance of possibly valid assertions simply because the rhetoric was not strong enough or the PR just wasn’t adequate. An example might be the debate of theoretical Democracy versus Communism: which is better than the other. Of course, there are too many dimensions to consider, and the adoption or exclusion of one dimension over another might be enough to tilt the outcome.

In the real world—see what I did there—, the US spend billions upon billions of dollars to interfere with Communism—and I am not taking a position whether it would have succeeded or failed on its own terms—, just to be able to knock down the strawman some century later though propagandising and disinformation campaigns.