Some reader is bound to declare that a better title for this post would be "37 Ways That You Can Use Words Unwisely", or "37 Ways That Suboptimal Use Of Categories Can Have Negative Side Effects On Your Cognition".
But one of the primary lessons of this gigantic list is that saying "There's no way my choice of X can be 'wrong'" is nearly always an error in practice, whatever the theory. You can always be wrong. Even when it's theoretically impossible to be wrong, you can still be wrong. There is never a Get-Out-Of-Jail-Free card for anything you do. That's life.
Besides, I can define the word "wrong" to mean anything I like - it's not like a word can be wrong.
Personally, I think it quite justified to use the word "wrong" when:
- A word fails to connect to reality in the first place. Is Socrates a framster? Yes or no? (The Parable of the Dagger.)
- Your argument, if it worked, could coerce reality to go a different way by choosing a different word definition. Socrates is a human, and humans, by definition, are mortal. So if you defined humans to not be mortal, would Socrates live forever? (The Parable of Hemlock.)
- You try to establish any sort of empirical proposition as being true "by definition". Socrates is a human, and humans, by definition, are mortal. So is it a logical truth if we empirically predict that Socrates should keel over if he drinks hemlock? It seems like there are logically possible, non-self-contradictory worlds where Socrates doesn't keel over - where he's immune to hemlock by a quirk of biochemistry, say. Logical truths are true in all possible worlds, and so never tell you which possible world you live in - and anything you can establish "by definition" is a logical truth. (The Parable of Hemlock.)
- You unconsciously slap the conventional label on something, without actually using the verbal definition you just gave. You know perfectly well that Bob is "human", even though, on your definition, you can never call Bob "human" without first observing him to be mortal. (The Parable of Hemlock.)
- The act of labeling something with a word, disguises a challengable inductive inference you are making. If the last 11 egg-shaped objects drawn have been blue, and the last 8 cubes drawn have been red, it is a matter of induction to say this rule will hold in the future. But if you call the blue eggs "bleggs" and the red cubes "rubes", you may reach into the barrel, feel an egg shape, and think "Oh, a blegg." (Words as Hidden Inferences.)
- You try to define a word using words, in turn defined with ever-more-abstract words, without being able to point to an example. "What is red?" "Red is a color." "What's a color?" "It's a property of a thing?" "What's a thing? What's a property?" It never occurs to you to point to a stop sign and an apple. (Extensions and Intensions.)
- The extension doesn't match the intension. We aren't consciously aware of our identification of a red light in the sky as "Mars", which will probably happen regardless of your attempt to define "Mars" as "The God of War". (Extensions and Intensions.)
- Your verbal definition doesn't capture more than a tiny fraction of the category's shared characteristics, but you try to reason as if it does. When the philosophers of Plato's Academy claimed that the best definition of a human was a "featherless biped", Diogenes the Cynic is said to have exhibited a plucked chicken and declared "Here is Plato's Man." The Platonists promptly changed their definition to "a featherless biped with broad nails". (Similarity Clusters.)
- You try to treat category membership as all-or-nothing, ignoring the existence of more and less typical subclusters. Ducks and penguins are less typical birds than robins and pigeons. Interestingly, a between-groups experiment showed that subjects thought a dis ease was more likely to spread from robins to ducks on an island, than from ducks to robins. (Typicality and Asymmetrical Similarity.)
- A verbal definition works well enough in practice to point out the intended cluster of similar things, but you nitpick exceptions. Not every human has ten fingers, or wears clothes, or uses language; but if you look for an empirical cluster of things which share these characteristics, you'll get enough information that the occasional nine-fingered human won't fool you. (The Cluster Structure of Thingspace.)
- You ask whether something "is" or "is not" a category member but can't name the question you really want answered. What is a "man"? Is Barney the Baby Boy a "man"? The "correct" answer may depend considerably on whether the query you really want answered is "Would hemlock be a good thing to feed Barney?" or "Will Barney make a good husband?" (Disguised Queries.)
- You treat intuitively perceived hierarchical categories like the only correct way to parse the world, without realizing that other forms of statistical inference are possible even though your brain doesn't use them. It's much easier for a human to notice whether an object is a "blegg" or "rube"; than for a human to notice that red objects never glow in the dark, but red furred objects have all the other characteristics of bleggs. Other statistical algorithms work differently. (Neural Categories.)
- You talk about categories as if they are manna fallen from the Platonic Realm, rather than inferences implemented in a real brain. The ancient philosophers said "Socrates is a man", not, "My brain perceptually classifies Socrates as a match against the 'human' concept". (How An Algorithm Feels From Inside.)
- You argue about a category membership even after screening off all questions that could possibly depend on a category-based inference. After you observe that an object is blue, egg-shaped, furred, flexible, opaque, luminescent, and palladium-containing, what's left to ask by arguing, "Is it a blegg?" But if your brain's categorizing neural network contains a (metaphorical) central unit corresponding to the inference of blegg-ness, it may still feel like there's a leftover question. (How An Algorithm Feels From Inside.)
- You allow an argument to slide into being about definitions, even though it isn't what you originally wanted to argue about. If, before a dispute started about whether a tree falling in a deserted forest makes a "sound", you asked the two soon-to-be arguers whether they thought a "sound" should be defined as "acoustic vibrations" or "auditory experiences", they'd probably tell you to flip a coin. Only after the argument starts does the definition of a word become politically charged. (Disputing Definitions.)
- You think a word has a meaning, as a property of the word itself; rather than there being a label that your brain associates to a particular concept. When someone shouts, "Yikes! A tiger!", evolution would not favor an organism that thinks, "Hm... I have just heard the syllables 'Tie' and 'Grr' which my fellow tribemembers associate with their internal analogues of my own tiger concept and which aiiieeee CRUNCH CRUNCH GULP." So the brain takes a shortcut, and it seems that the meaning of tigerness is a property of the label itself. People argue about the correct meaning of a label like "sound". (Feel the Meaning.)
- You argue over the meanings of a word, even after all sides understand perfectly well what the other sides are trying to say. The human ability to associate labels to concepts is a tool for communication. When people want to communicate, we're hard to stop; if we have no common language, we'll draw pictures in sand. When you each understand what is in the other's mind, you are done. (The Argument From Common Usage.)
- You pull out a dictionary in the middle of an empirical or moral argument. Dictionary editors are historians of usage, not legislators of language. If the common definition contains a problem - if "Mars" is defined as the God of War, or a "dolphin" is defined as a kind of fish, or "Negroes" are defined as a separate category from humans, the dictionary will reflect the standard mistake. (The Argument From Common Usage.)
- You pull out a dictionary in the middle of any argument ever. Seriously, what the heck makes you think that dictionary editors are an authority on whether "atheism" is a "religion" or whatever? If you have any substantive issue whatsoever at stake, do you really think dictionary editors have access to ultimate wisdom that settles the argument? (The Argument From Common Usage.)
- You defy common usage without a reason, making it gratuitously hard for others to understand you. Fast stand up plutonium, with bagels without handle. (The Argument From Common Usage.)
- You use complex renamings to create the illusion of inference. Is a "human" defined as a "mortal featherless biped"? Then write: "All [mortal featherless bipeds] are mortal; Socrates is a [mortal featherless biped]; therefore, Socrates is mortal." Looks less impressive that way, doesn't it? (Empty Labels.)
- You get into arguments that you could avoid if you just didn't use the word. If Albert and Barry aren't allowed to use the word "sound", then Albert will have to say "A tree falling in a deserted forest generates acoustic vibrations", and Barry will say "A tree falling in a deserted forest generates no auditory experiences". When a word poses a problem, the simplest solution is to eliminate the word and its synonyms. (Taboo Your Words.)
- The existence of a neat little word prevents you from seeing the details of the thing you're trying to think about. What actually goes on in schools once you stop calling it "education"? What's a degree, once you stop calling it a "degree"? If a coin lands "heads", what's its radial orientation? What is "truth", if you can't say "accurate" or "correct" or "represent" or "reflect" or "semantic" or "believe" or "knowledge" or "map" or "real" or any other simple term? (Replace the Symbol with the Substance.)
- You have only one word, but there are two or more different things-in-reality, so that all the facts about them get dumped into a single undifferentiated mental bucket. It's part of a detective's ordinary work to observe that Carol wore red last night, or that she has black hair; and it's part of a detective's ordinary work to wonder if maybe Carol dyes her hair. But it takes a subtler detective to wonder if there are two Carols, so that the Carol who wore red is not the same as the Carol who had black hair. (Fallacies of Compression.)
- You see patterns where none exist, harvesting other characteristics from your definitions even when there is no similarity along that dimension. In Japan, it is thought that people of blood type A are earnest and creative, blood type Bs are wild and cheerful, blood type Os are agreeable and sociable, and blood type ABs are cool and controlled. (Categorizing Has Consequences.)
- You try to sneak in the connotations of a word, by arguing from a definition that doesn't include the connotations. A "wiggin" is defined in the dictionary as a person with green eyes and black hair. The word "wiggin" also carries the connotation of someone who commits crimes and launches cute baby squirrels, but that part isn't in the dictionary. So you point to someone and say: "Green eyes? Black hair? See, told you he's a wiggin! Watch, next he's going to steal the silverware." (Sneaking in Connotations.)
- You claim "X, by definition, is a Y!" On such occasions you're almost certainly trying to sneak in a connotation of Y that wasn't in your given definition. You define "human" as a "featherless biped", and point to Socrates and say, "No feathers - two legs - he must be human!" But what you really care about is something else, like mortality. If what was in dispute was Socrates's number of legs, the other fellow would just reply, "Whaddaya mean, Socrates's got two legs? That's what we're arguing about in the first place!" (Arguing "By Definition".)
- You claim "Ps, by definition, are Qs!" If you see Socrates out in the field with some biologists, gathering herbs that might confer resistance to hemlock, there's no point in arguing "Men, by definition, are mortal!" The main time you feel the need to tighten the vise by insisting that something is true "by definition" is when there's other information that calls the default inference into doubt. (Arguing "By Definition".)
- You try to establish membership in an empirical cluster "by definition". You wouldn't feel the need to say, "Hinduism, by definition, is a religion!" because, well, of course Hinduism is a religion. It's not just a religion "by definition", it's, like, an actual religion. Atheism does not resemble the central members of the "religion" cluster, so if it wasn't for the fact that atheism is a religion by definition, you might go around thinking that atheism wasn't a religion. That's why you've got to crush all opposition by pointing out that "Atheism is a religion" is true by definition, because it isn't true any other way. (Arguing "By Definition".)
- Your definition draws a boundary around things that don't really belong together. You can claim, if you like, that you are defining the word "fish" to refer to salmon, guppies, sharks, dolphins, and trout, but not jellyfish or algae. You can claim, if you like, that this is merely a list, and there is no way a list can be "wrong". Or you can stop playing nitwit games and admit that you made a mistake and that dolphins don't belong on the fish list. (Where to Draw the Boundary?)
- You use a short word for something that you won't need to describe often, or a long word for something you'll need to describe often. This can result in inefficient thinking, or even misapplications of Occam's Razor, if your mind thinks that short sentences sound "simpler". Which sounds more plausible, "God did a miracle" or "A supernatural universe-creating entity temporarily suspended the laws of physics"? (Entropy, and Short Codes.)
- You draw your boundary around a volume of space where there is no greater-than-usual density, meaning that the associated word does not correspond to any performable Bayesian inferences. Since green-eyed people are not more likely to have black hair, or vice versa, and they don't share any other characteristics in common, why have a word for "wiggin"? (Mutual Information, and Density in Thingspace.)
- You draw an unsimple boundary without any reason to do so. The act of defining a word to refer to all humans, except black people, seems kind of suspicious. If you don't present reasons to draw that particular boundary, trying to create an "arbitrary" word in that location is like a detective saying: "Well, I haven't the slightest shred of support one way or the other for who could've murdered those orphans... but have we considered John Q. Wiffleheim as a suspect?" (Superexponential Conceptspace, and Simple Words.)
- You use categorization to make inferences about properties that don't have the appropriate empirical structure, namely, conditional independence given knowledge of the class, to be well-approximated by Naive Bayes. No way am I trying to summarize this one. Just read the blog post. (Conditional Independence, and Naive Bayes.)
- You think that words are like tiny little LISP symbols in your mind, rather than words being labels that act as handles to direct complex mental paintbrushes that can paint detailed pictures in your sensory workspace. Visualize a "triangular lightbulb". What did you see? (Words as Mental Paintbrush Handles.)
- You use a word that has different meanings in different places as though it meant the same thing on each occasion, possibly creating the illusion of something protean and shifting. "Martin told Bob the building was on his left." But "left" is a function-word that evaluates with a speaker-dependent variable grabbed from the surrounding context. Whose "left" is meant, Bob's or Martin's? (Variable Question Fallacies.)
- You think that definitions can't be "wrong", or that "I can define a word any way I like!" This kind of attitude teaches you to indignantly defend your past actions, instead of paying attention to their consequences, or fessing up to your mistakes. (37 Ways That Suboptimal Use Of Categories Can Have Negative Side Effects On Your Cognition.)
Everything you do in the mind has an effect, and your brain races ahead unconsciously without your supervision.
Saying "Words are arbitrary; I can define a word any way I like" makes around as much sense as driving a car over thin ice with the accelerator floored and saying, "Looking at this steering wheel, I can't see why one radial angle is special - so I can turn the steering wheel any way I like."
If you're trying to go anywhere, or even just trying to survive, you had better start paying attention to the three or six dozen optimality criteria that control how you use words, definitions, categories, classes, boundaries, labels, and concepts.
This summary is quite useful. Eliezer, it would be very nice if you added forward links to your post. I often find myself wanting to recommend reading a series you've written to a friend, but in order to read it they would need to start at the end and link their way back to the beginning. If a link to follow ups were provided at the top or bottom of prior posts, it would make these a lot easier to follow write on a particular topic, since I could recommend one post and my friend could hopefully figure out the rest.
Hmm... while these are all useful guidelines for how to use words, but I don't think all of them define wrong ways of using words. For example "You use a short word for something that you won't need to describe often, or a long word for something you'll need to describe often. This can result in inefficient thinking, or even misapplications of Occam's Razor, if your mind thinks that short sentences sound "simpler"" Which sounds more plausible, "God did a miracle" or "A supernatural universe-creating entity temporarily s... (read more)
Oh, the irony.
It doesn't matter that Eliezer defined the word "wrong" in a different way than you. You still understand what he means, there's no point to redefining "wrong" in this case.
What's the bad thing that happens if I do 35? It's a mistake, but how will it prevent me from using words correctly? I'd still be able to imagine a triangular lightbulb.
Good post. The various wordy posts over the last month and a half will make a very nice chapter indeed. HOWEVER!
I take issue with #32, as I did in the original post. Perhaps I am the sort of guy who has a Jones for green-eyed, black-haired girls. Now [green-eyes] and [black-hair] may have exactly zero correlation with one another - having one makes you no more or less likely to have the other. However, for ease of reference (which is surely what it's all about anyway) I talk about green-eyed, black-haired girls as 'Wigginettes'. Now as long as I'm careful not to sneak in any connotations or start pigeonholing, how is 'Wigginettes' wrong?
Being my own Devil's Advocate for a sec - I understand how a word that doesn't correspond to a pattern in Thingspace doesn't describe anything coherent in Reality-Land. And that's fine. Outside my head, and the heads of people I talk to, sure, Wigginettes is a Wrong Word.
However, as Eliezer points out, we tailor our use of language to what is useful, what helps us get by. Pigheaded obstinacy and nitpicking are bad for communication, not good. People have utility functions, and language should be a tool for moving us in the right directions. Wigginettes does that for me, regardless of whether or not it describes a cluster.
Then [green eyes], [girl], and [black hair] are positively correlated with [has a Jones for]. Which is a valid Bayesian inference.
Definitely one of the most useful posts I've seen on overcoming bias. I shall be referring back to this list often. I am surprised though, that you did not reference that incisive philosopher, Humpty Dumpty, who had views about a word meaning exactly what he wanted it to mean :) While I haven't thought through the taxonomy of failures through quite as thoroughly, I spent a fair amount of time figuring out the uses of the words 'strategy' and 'tactics' in collaboration with a philosopher of language, and wondering about the motivated bias that enters into d... (read more)
We've been over this before. You can define the word however you like IF and ONLY IF you 1) explicitly state the new definition, and 2) maintain consistency by not using the word in its old sense and not permitting previous usages of that word to be compared to your new one.
Words cannot be wrong. Words can be used incorrectly... as has been so repeatedly demonstrated.
Caledonian - I don't think anyone's suggesting that a word can be 'wrong' in and of itself. Of course it comes down to usage; usage is what gives words their power (for good or bad). The idea is that words can be defined or used in such a way that they do not help us describe reality, hence a 'wrong word'. I'm sure you're aware of this.
Of course you can define a word any way you like, no-one's going to stop you doing so. However, some consideration is required if you wish to communicate (and, often, think) effectively. I'm sure you agree with this as well, so:
Demonstrate, without using any of the loaded terms involved, how and where you disagree with the original post.
You say: "The act of defining a word to refer to all humans, except black people, seems kind of suspicious"
This is gratuitously emotive and doesn't help to clarify your point.
Are you hoping to impress with your egalitarian conscience? Or are you hoping to politically bully your readers into agreement?
Please allow your arguments to rest on their own merits.
Wigginettes does that for me, regardless of whether or not it describes a cluster.
Isn't it describing the cluster of women whom you expect to be attracted to? Surely one of the dimensions in your the subset of thingspace that you work with can be based upon your expected reaction to a set of physical features.
Great post, Eliezer.
On a separate note, a lot of readers here would probably like Venkat's blog linked above.
You draw your boundary around a volume of space where there is no greater-than-usual density
This suggests otherwise.
Remember, Thingspace doesn't morph to one's utility function - it is a representation of things in reality, outside one's head. Wigginettes aren't an identifiable cluster in Thingspace, since the two attributes they all possess aren't correlated in any way, in stark and shocking defiance of #32.
Seriously though, I'm a sucker for dark hair and green eyes.
Manon: What's the bad thing that happens if I do 35?
You waste years of your life on dreadful AI designs based around suggestively named LISP tokens. See Drew McDermott's classic Artificial Intelligence Meets Natural Stupidity. More on this later.
Ben Jones: Perhaps I am the sort of guy who has a Jones for green-eyed, black-haired girls.
Yes, by putting arbitrary boundaries into the utility function, I can force an AI to develop concepts for things that are bound only by those boundaries. But human utility boundaries are typically around otherwise-intere... (read more)
You waste years of your life on dreadful AI designs based around suggestively named LISP tokens. See Drew McDermott's classic Artificial Intelligence Meets Natural Stupidity. More on this later.
I take it that Eliezer is not a fan of Cyc.
Remember, Thingspace doesn't morph to one's utility function - it is a representation of things in reality, outside one's head.
But... your head is part of reality, is it not?
Could you not theoretically devise an experiment that showed a correlation between the presence of black hair / green eyes and biochemical changes in your brain and hormonal systems?
This particular cluster in Thingspace - female features which Ben Jones, specifically, finds attractive - may not be of any use to anyone but you (with the possible exception of women in your soc... (read more)
Eliezer: "In the original case, I talked about wiggins. Here, summarizing, I have to pick a better-known example of how arbitrarily excluding something is not only bad, but a case of trying to get away with something without justifying it."
At the risk (certainty?) of sounding churlish, ad Hitlerum is not a convenient shorthand. It's a logical fallacy which you've used a couple of times here. Being on guard against such thought patterns is the point of this blog.
Suppose that I referred to the non-human status of a 20 week foetus as an example of h... (read more)
"You waste years of your life on dreadful AI designs based around suggestively named LISP tokens." -> Actually it's worse. Any theory of mind that contradicts subjective experience must dismiss it (cf Behaviorism). Experience is an axiomatic fact. Putting theory before facts locally destroys science and stalls any attempt to progress beyond that point - it becomes a "semantic stop-sign".
Ben - remember that the original article referenced in point #32 stated that it was useful to have a word for something with traits A and B if (A correlates with B) OR (A,B correlates with something else, C). So even though green eyes do not positively correlate with dark hair, the combination does correlate with your desire.
I know this is basically repeating what others have already said, but I just wanted to stress that A nd B do not have to correlate.
It's useful to have a word for such a thing even if we can predict nothing more from A and B.
What is the difference between 27 and 28?
But... your head is part of reality, is it not?
I sometimes wonder. Maybe it's the other way round....
iwdw & Dave - it's a tempting idea, but I'd say that ultimately it's wrong.
My liking of Wigginettes is a fact about me, not a fact about Wigginettes. I can't spontaneously create a new Thingspace dimension, say 'look, Wigginettes glow when you look through this dimension, hence Wigginettes is an objectively valid category'. My liking is based on two unrelated properties, A and B, and maybe that 'creates' a third property C, but that property only descri... (read more)
Referring to objective properties statistically associated is not the only purpose of language, and it's not the only way language helps us think.
Your arguments are predicated upon a false assumption.
I don't disagree about the utility of the term, I'm just trying to figure out what should be considered a dimension in "thingspace" and what shouldn't. Obviously our brain's hormonal environment is a rather important and immediate aspect of the environment, so we tend to lend undue importance to those things which change it.
To continue to play Devil's Advocate, where does the line get drawn?
If you extend the hypothetical experiment out to a sufficiently sized random sampling of other people, and find that Wigginettes are more likely t... (read more)
My first thought was to bookmark this so that I can name numbers whenever I'm having a disagreement on the Internet. This list is an excellent Fully General Counterargument.
You give an absolute train wreck of a purported definition, then do your best to relive the crash over and over. Intelligence is not merely objective reason, but includes nonlinear subconscious processing, intuition, and emotional intelligence. Therefore, AGI needs quantum computing.
(To be clear, the previous comment was meant as a joke, not as a serious addition to the list -- at least not as it stands :-))
Something seems to have gone wrong with the markup on this page; the list now goes from 1-5 and 1-32 instead of 1-37.
If everyone internalized all the points in this post (especially #11, #18, and #30), I think the world would be a lot better place.
That said, for anyone overwhelmed by the prospect of keeping all these 37 points in mind, there's a much simpler way to encapsulate most of them: Words are not the concepts they represent. That one simple fact people seem to need constant reminding of. Reflecting deeply on the unexpectedly far-reaching implications of this little reminder will probably yield all the rest of the points.
It disgusts me to realize that I make so many mistakes so regularly. Perhaps disgust isn't the right word, though...
This is a good post - there are a good number of philosophers who would benefit from reading this.
I'd like to add a 38, if I may, though it isn't mine. It's what Daniel Dennett calls a "deepity".
A deepity is a statement with two possible interpretations, such as "love is a word".
One of the interpretations is trivially true and trivially unspectacular. In this case, "love" - the word - is a word. The second interpretation is either false or suspect, but if it were true it would be profound. In this case, the non-existence of love as anything other than a verbal construct.
The "deepity" is therefore able to achieve undeserved profundity via a conflation of these two interpretations. People see the trivial but true interpretation and then think that there must be some kind of truth to the false but profound one.
If I were to start referring to apples as, say, "oranges", instead, would I have any right to say someone was "wrong" if they were to call one an "apple"? As many before me have said, it is all a matter of perspective. If a sentence in a book said, "The grass was bloodstained red," the author would be pointing out that the grass is differing from green, which, in the author's perspective, is the expected color for grass.
The post was quite enlightening, very informative.
I'm somewhat new to this site, so if I have managed to use any of my words "wrong" by the definitions listed above, inform me, please.
This specific example was broken for me when I first read it not long after high school. Schooling does some weird things to your brain.
I find a lot of these guidelines to be consistent with my own view. (Especially common and destructive to mental functioning in philosophy is 26.) But, to clarify, this view is one of concepts, not of words, per se. The concept is the actual mental integration for which the word is a conventional symbol. (Different languages assign different words to the same concepts, like "agua" and "water.") Certain concepts can vary from one person/culture to another, but in order to actually be concepts, they must be formed in accordance with a cer... (read more)
Given the extent to which the proper use of general categories of reason depends upon the ends you wish to use the concept for, and the extent to which goals and values are entangled, I'm wondering if it's even possible to create an intelligent but non omniscient agent which uses these categories but that does not have some kind of implicit value preference structure.
I don't think it is possible, which makes FAI even harder to achieve.
I think the list strangely avoids a few very useful words and phrases. 5 is the fallacy of Reification, for example - really useful tag for a pervasive error.
Wittgenstein's concept of Family Resemblance would have been very useful in streamlining the several references to definition (e.g. defining a human being).
I also missed Equivocation in there.
(13 seems very dismissive of Platonic Forms - Penrose, for one, might demur.)
What does framster mean?
I don't understand this one. If you changed the word's definition, wouldn't the argument just then be unsound (though valid)? Argument-by-definition doesn't have a lot going for it, but I don't think this is a problem. Reading the linked article hasn't cleared things up for me. Can anyone explain what's meant here?
Unsupported claim: "Everything you do in the mind has an effect, and your brain races ahead unconsciously without your supervision."
I've studied psychology enough to think this could be a problem, but why should anyone else think so?
This is a powerful point but it's unsupported.
There is also a minor typo: "dis ease" (It's the space.)
The alternative is worse. When I talk about a piano, I'm disguising the inference t... (read more)
It's a bit unfortunate that these articles are so old; or rather that people aren't as active presently. I'd have enjoyed some discussion on a few thoughts. Take for instance #5, I shall paste it for convenience:
It stru... (read more)
this was a misleading comment, removed and replaced by this placeholder comment
Yep, nice list. One I didn't see: Defining a word in a way that is less useful (that conveys less information) and rejecting a definition that is more useful (that conveys more information). Always choose the definition that conveys more information; eliminate words that convey zero information. It's common for people to define words that convey zero information. But if everything has the Buddha nature, nothing empirical can be said about what it means and it conveys no information.
Along similar lines, always define words so that no other word conveys... (read more)
If my son wanted to be a poet, I'd keep this article away from him. I feel you are at war with the fluidity of language. I can describe what a volcano is to you with these amazing tools that are always subject to mishandling (in 37,000 ways) by speaker or listener, ever inferior to explanation by Action or intimate experience - throwing you into a volcano is real communication!
No. 6 - I go again to logic and formal math, where you can never define any term by extensions because sensory perceptions aren't reliable enough to give the needed certainty of Truths. Then you will have to start from some undefined elementary terms and work up from there. Other than this, though, this rule of thumb seems quite trustworthy.
No. 29 - that's just inaccurate. As you said, there are more and less typical examples of a cluster. Hinduism is a typical example, so we stop there. But if a case is a borderline member of a cluster, you will need to r... (read more)
this video has a good guide to how humans use (and misuse) categories: 1. Introduction to Human Behavioral Biology
Number 9, "dis ease" typo