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Wednesday, April 29, 2020

The Dunning-Kruger Effect


"Whereof one cannot speak, thereof one must be silent."
-Ludwig Wittgenstein, Tractatus Logico-Philosophicus

For those who have been around the Theist/Atheist debates, the term Dunning-Kruger Effect may be a term that is familiar and yet undefined for many of you. For those of you who are not familiar with the term, let me briefly describe what it is. 

The Dunning-Kruger Effect (DKE) is the thesis put forward by two Cornell University psychologists, David Dunning and Justin Kruger. Through various experiments on lab rats (i.e. undergrad students) they attempted to show that there exists a certain kind of cognitive bias whereby certain “unskilled” individuals tend to assess their abilities and skills as higher than what they actually are. The researchers credit this increased confidence to a “metacognitive” inability for them to recognize their own lack of ability. Some people mistakenly think that DKE just means that someone is wrong but thinks that they are right. That is an incomplete understanding of the thesis. DKE goes further and postulates that it is precisely the skills that one would have learned had they been properly educated or trained in a field, that are the exact skills one would need in order to identify the fact that they are unskilled in said field in the first place.

As Dunning so succinctly put it, “If you’re incompetent, you can’t know you’re incompetent… the skills you need to produce a right answer are exactly the skills you need to recognize what a right answer is.” In other words, unskilled people fail to realize that they are unskilled because one of the skills which they lack is precisely the skill needed to differentiate between skilled and unskilled in a given field. It’s a tongue twister, I know. Many of you may have engaged with people in discussion or debate and been so frustrated by their apparent lack of understanding coupled with their simultaneous overestimation of their own skill or knowledge, and yet you were not able to describe exactly what was going on. Well, what you were observing was likely the DKE in effect. 

There are various ways to graph out a visual representation of DKE, ranging from the serious to the comical. Some examples are:


3x4 Tips To Deal With The Dunning Kruger Effect
The Dunning-Kruger Party: Modern Tories - » The Australian ...

Where someone would fall on this graph is largely measurable by using various metrics. The list that I am about to give you is the DKE indicators and the justifications presented by Dunning and Kruger. You will notice that each indicator is then expanded upon and clarified within a corresponding comment from J. Burke. It is important to note that these indicators function much more like a spectrum of severity that a person could fall somewhere along, and thus someone could suffer from DKE to greater or lesser degrees depending on the field in question and it could be expressed to greater or lesser degrees across these eight indicators. The idea is that the more of these indicators a person exhibits, and to a stronger degree, the more probable it is that such a person is suffering from DKE. The following layout for these indicators and the initial references I am getting from J. Burke. 

The eight indicators of DKE are:

1. Skill-boundary Transgression: The individual is seeking to operate as an authority or qualified individual, in a field beyond their personal level of academic and professional qualification.
     a. “Incompetent individuals, compared with their more competent peers, will dramatically overestimate their ability and performance relative to objective criteria.’, ibid., p. 1122; the importance of formal academic and professional qualifications is that they constitute objective criteria by which competency can be assessed, so we should place less trust in those lacking such qualifications.”

2. Self-identified Authority: The individual identifies themselves as sufficiently competent to comment authoritatively on the subject.
     a. “These findings suggest that unaccomplished individuals do not possess the degree of metacognitive skills necessary for accurate self-assessment that their more accomplished counterparts possess,’ ibid., p. 1122; we cannot rely on those who are not academically and professionally qualified in a particular field, to assess accurately their own authority and competence in that field.”

3. Unrecognized Competence: The individual’s self-assessed competence is not recognized by those who are academically and professional competent.
     a. “We propose that those with limited knowledge in a domain suffer a dual burden: Not only do they reach mistaken conclusions and make regrettable errors, but their incompetence robs them of the ability to recognize it.’, p. 1132;. it is far more likely that an unqualified non-professional will be wrong in a given field of specialization, than a qualified professional whose competency has been recognized formally by their equally qualified peers.”

4. False Peers: The individual believes that the favorable commentary of other unskilled and non-professional individuals, indicates they themselves are sufficiently qualified.
     a. “… some tasks and settings preclude people from receiving self-correcting information that would reveal the suboptimal nature of their decisions (Einhorn, 1982).’, ibid., p. 1131; by keeping themselves predominantly in the intellectual company of those who agree with them, individuals experiencing the Dunning-Kruger Effect place themselves in a setting which typically prevents their errors being exposed, instead keeping them in a kind of intellectual echo chamber in which their views are reinforced by being repeated back to them with approval by those unqualified to assess them competently.”

5. Scrutiny Avoidance: The individual fails to submit their work for professional scrutiny (such as in the relevant scholarly literature), for review by those genuinely qualified.
     a. “One reason is that people seldom receive negative feedback about their skills and abilities from others in everyday life (Blumberg, 1972; Darley & Fazio, 1980; Goffman, 1955; Matlin & Stang, 1978; Tesser & Rosen, 1975)’, ibid., p. 1131; avoidance of scrutiny by professionals enhances this effect, keeping the unqualified away from those who are best able to expose their errors, and preserving their self-delusion that they are correct.”

6. Pioneer Complex: The individual self-identifies as a pioneer uncovering previously unknown or unrecognized facts; a Copernicus or Galileo.
     a. “This is a self-delusional identification since neither Copernicus nor Galileo were ‘gifted amateurs’ opposing a body of professionals (both men were professionals, holding formal teaching positions), and Galileo in particular knew that the subject should be decided by professionals astronomers, placing no value whatsoever on the opinions of the unqualified; writing against the papal edict silencing publications on heliocentrism in the preface of his ‘Dialogue’ (1632), Galileo scorned the unqualified amateur: ‘Complaints were to be heard that advisors who were totally unskilled in astronomical observations ought not to clip the wings of reflective intellects by means of rash prohibitions.’, Galileo, quoted in Næss, ‘Galileo Galilei: When the Earth Stood Still’, p. 131 (2005).

7. Conspiracy Claims: The individual explains opposition by qualified professionals as a coordinated attempt to suppress truth, in order to defend the existing scholarly consensus.
     a. ‘Third, even if people receive negative feedback, they still must come to an accurate understanding of why that failure has occurred. The problem with failure is that it is subject to more attritional ambiguity to success. For success to occur, many things must go right: The person must be skilled, apply effort, and perhaps be a bit lucky. For failure to occur, the lack of any one of these components is sufficient. Because of this, even if people receive feedback that points to a lack of skill, they may attribute it to some other factor (Snyder, Higgins, & Stucky, 1983; Snyder, Shenkel, & Lowry, 1977).’, ibid., p. 1131; when an unqualified non-professional attributes opposition to or dismissal of their theories by qualified professionals as a conspiracy to maintain the intellectual status quo, the Dunning-Kruger effect is very likely responsible: an example is the Science and Public Policy Institute(a non- profit group in the US which opposes the scientific consensus on global warming), ‘People who are not scientists, or even experts on the subjects they write about often write the SPPI reports, and many convey conspiratorial themes. For example, an SPPI publication by Joanne Nova, who describes herself as a “freelance science presenter, writer, & former TV host”, exemplifies not only the ‘Dunning-Kruger’ effect (Dunning et.al. 2003), but also the inactivist movement’s frustration with mainstream climate science and its inflated sense of victimhood.’, Elshof, ‘Can Education Overcome Climate Change Inactivism?’, Journal for Activism in Science and Technology Education (3.1.25), 2011

8. Allocentric Claim of Bias: The individual explains the difference between their views and those of qualified professionals, as the result of inherent bias on the part of the professionals; accusations of bias are directed at anyone other than themselves, and they claim objectivity.
     a. Allocentric means ‘focused on others’, or ‘aimed at others’. 

Here it is important to note that before one begins to evaluate the statements made by some individual, they should realize that unless they are a trained psychologist they should not attempt a definitive diagnosis. The irony of doing that with DKE  itself, may rip the very fabric of nature apart. So let me be clear that when I think that someone is exhibiting indicators that they are being guided by a kind of DKE , I do not pretend to be qualified to make such a strong evaluation of this individual as an actual diagnosis. Rather, my comments in this regard are simple facts about the kinds of actions and statements that this person publicly presents which lead me to think that the DKE t is likely a robust explanation for these features of their statements. It is a framework that seems to fit well with the majority of the data but in no way should be construed as me trying to actually diagnosis them.

Observing that someone is experiencing the DKE also does not mean that such a person is unintelligent. I am fully convinced that individuals who are quite intelligent and well versed in some topics, can be completely biased in others, which is partly what leads to the frustration that occur in these conversations. The DKE  applies to areas where an individual is unskilled or has not undergone adequate or comprehensive academic or technical training to merit their level of confidence in their assertions on the topic or about actual experts in that field. So I do not mean this as a slight against any person’s character or to insinuate that they are unintelligent or immoral. 

I am sure that observers and participants on both sides of these discussions (and often on both sides of any contentious issue) will be able to think of numerous examples of when they have observed the DKE in action. I find that generally asking, “What academic or scholarly literature have you read that informs your understanding of X,” is a helpful indicator, though not an all-purpose tool. More often than not, people who appear to clearly be suffering from DKE will have made very strong claims with regard to X, even telling people who do have higher levels of academic familiarity with X that their views of it are stupid or unevidenced, to which their level of dogmatic certainty is simply unwarranted by the little to no research that they have actually performed. Once asked the question, rather than admitting that they have simply not studied and then realizing that they should moderate their beliefs, the person exhibiting signs of DKE will instead go on the offensive ridiculing the question, claiming that they do not need to study because the literature is all written by advocates of X anyway, claiming that they have studied the data themselves and don’t need to read any experts, or try a tu quoque maneuver asking if the questioner has read all the literature that there is to read to know that they are wrong. 

Here I am not making any claims as to who is guilty and who isnt or casting any blame. I merely want to give the tools for people to analyze why some of these conversations turn out to be non-productive, and to remind us that we ought to moderate our psychological states of conviction, certainty, and dogmatism in accord with the levels of research that we have actually completed into a field. 


RESOURCES

1. Burke, J. https://bibleapologetics.wordpress.com/tag/intellectual-honesty/
2. Kruger & Dunning, ‘Unskilled and Unaware of It: How Difficulties in Recognizing One’s Own Incompetence Lead to Inflated Self-Assessments’, Journal of Personality and Social Psychology (77.6.1132), 1999
3. Morris, Errol (20 June 2010). "The Anosognosic's Dilemma: Something's Wrong but You'll Never Know What It Is (Part 1)".  New York Times.

Monday, April 27, 2020

Abortion Part 3 - Handling Objections with Grace and Truth



Aaron Brake presents part 3 of his series on abortion - Handling Objections with Grace and Truth.


Enjoy the show!

Sunday, April 26, 2020

A Worldview Discussion with a Pragmatic Pantheist


I was given permission to share the audio from a Discord discussion that I had with The Philosophy Guy. We discuss our views, warrant, evidence, religious experience and so forth. This conversation went places that I've never had a conversation go so hope you all find it interesting!

Enjoy the show!

https://thephilosophyguy.fireside.fm/

Friday, April 24, 2020

More on Atheism as "Lacktheism"


If atheism is defined as being a biographical lack of belief, and if agnostic is used as an adjective that modifies atheism (i.e. 'I'm an agnostic atheist"), then that would mean "I do not know that I lack a belief." Which clearly isnt what the lacktheist is claiming.

But if agnosticism means that he believes that we live in a godless universe but that he doesnt claim certainty in his belief (which isnt what we mean by "know" btw) then the agnostic adjective is just superfluous because at that point it means that he DOES believe that we live or probably live in a godless-cosmos, which just is standard philosophical sense of the term atheist to mean that someone believes that a god does not or probably does not exist. But then he should just say that he is an atheist in that sense and avoid all the confusion and unnecessary adjectives in the first place.

Therefore, if atheism just means "I lack a god-belief" and "agnosticism" means "I lack certainty" (since that's how most of them use "know"), then to say "I'm an agnostic atheist" just means, "I am not certain that I lack a god-belief."

To follow this, atheists will often say that they are not certain or that that could be wrong. Which then leads me to wonder the following questions: You could be wrong about what? If you say that as an atheist that you havent made a claim, then what claim did you make that you could be wrong about? You could be wrong that you lack a belief in God? 

All you did was give a biographical description of your own psychology. So you could be wrong about that?

But this is just obviously an absurd use of language because if atheism means "I believe a god doesnt exist but I'm not absolutely certain of it, but I know that I lack a belief" then that is "I am an agnostic-(philosophical)atheist-gnostic-(biographical)atheist."

I dont need to say that I lack a belief in fairies but that I believe there are probably none but I'm not absolutely certain of it so therefore I'm an "agnostic-aFairyiest-gnostic-aFairyist."

I think the lacktheist use of the term just conflates numerous questions:

1. What do I believe?
2. Why do I believe it?
3. How convinced am I that my belief is true?
4. Can I/Ought I be able to demonstrate this belief to others?

So if atheism just is the position that we live or probably live in a god-less existence, that is independent of how you'd answer 2-4. You may believe that because you think that is the position supported by evidence, you may believe it because you think there is no evidence for God to affirm a belief, you may believe it with little certainty or with dogmatic certainty, and you may think that you cannot demonstrate it to anyone because you think proving a negative is impossible.

Now, I think there is a general lack of understanding from atheists and theists about epistemology and warrant. But generally #1 is how we would answer the question, "Does God exist?"

1. Theism - the position that God does or probably does exist. (Yes/probably)
2. Agnosticism - the position that we do not have evidence either way and so it's not reasonable to answer yes or no. (Abstain)
3. Atheism - the position that we do or probably do live in a god-less existence. (No/Probably not)

Again, you may affirm atheism because you think there are positive reasons for it. Maybe you think science has "disproven" God or that Michael Martin was right that the omniattributes are contradictory and thus the concept is incoherent. Or you may believe atheism is true because you think there is a lack of compelling evidence to the contrary. But how ever you answer question #2 concerning WHY you believe it is IRRELEVANT to the fact that you believe WHAT you believe.

It also is irrelevant how confident you are in your beliefs. Here you can be hardly confident in atheism and merely think it's just more plausible than not, or you can be dogamtically and unassailable certain that it is true. The psychological condition of being certain ABOUT your belief doesnt entail that you do not possess that belief.

My next point is just that if you think you are not able to justify your belief to other people is not relevant to if you do in fact hold that belief. And if you think that your belief is just the kind of thing that cannot be demonstrated to be true to others, then you need to simply come to grips with that and find a way to explain why you have warrant for believing it true (and arguing that other views are false). You inability to demonstrate it however does not mean that you do not have that belief. This should be obviously true to atheists especially considering the majority of them likely believe that theists have beliefs that we are unable to justify to their satisfaction. They would not allow us to say that we are warranted to believe it just because it is the kind of thing that cannot be demonstrated. (Though I personally think it can.)

So falling back on saying that atheism just is a BIOGRAPHICAL state of lacking a god-belief not only doesnt answer the question, "Does God exist" (remember, atheists are the ones who commonly claim that it is just an answer to ONE question - does God exist), but it also does not address what you DO believe. We wouldnt say that theism is psychological condition of lacking a belief in a god-less existence. That just is a corollary to the actual positive belief.

So what is a better way to use and understand these terms? Well we should be transparent about our switching of terms from autobiographical uses of the term to describe our psychological states and the philosophical use of the term to describe positive beliefs.

The New Atheist redefinition of the term as being “a lack of belief in God” is something that presents a rather weak position and one with many conceptual problems. I have laid out many of the problems that arise from this new colloquial use of the term (especially when coupled with other redefinitions such that belief becomes synonymous with opinion without evidence and knowledge is observation of empirical data) so here let me simply give a better framework for using these terms in an attempt to Steelman atheism. This is in no way original to me, I just hope to lay it out in as trimmed down and simple a manner as possible.


DEFINITIONS:

P-Theism. Philosophical Theism: The belief that God(s) exists. (Let us ignore for now the different conception of God/gods).

B-Theism. (Auto)Biographical Theism: A description of a person or the self, such that God belief is a proposition that is present within their cognitive framework. The subject possess a belief in God/gods.

P-Atheism. Philosophical Atheism: The belief that God(s) does not exists.

B-Atheism. (Auto)Biographical Atheism: A description of a person or the self, such that God belief is not a proposition that is present within their cognitive framework. The subject does not possess a belief in God/gods.

Remember, why someone affirms P-Theism or P-Atheism, how convinced they are of either of them, and if they can demonstrate it to others, has no bearing on if they do in fact affirm one of them.

We can think of the following break down of terminological uses as a help here.



Think about it this way. It seems that to employ these labels as many atheists do, they would actually need to stop equivocating and start meaningfully differentiating the concepts. We could ask when someone claims to be an "agnostic atheist," what is it that they mean? Are they claiming to be an agnostic B-Atheist, or an agnostic P-Atheist?

If they claim that Atheism just is and only means B-Atheism ("atheism just is a lack of belief!"), then most would almost certainly be Gnostic B-Atheists. And that position would just be trivially true as a psychological description of the person. It seems they would also need to employ a parallel usage for B-Theism and P-Theism such that they would need to say that B-Theism is just as trivially true as B-Atheism.

WHY DOES THIS MATTER?

Often the New Atheist will equivocate between A1 and A2 while simultaneously only ever allowing for T1 for any kind of meaning of theism - such that theism or being a theist just IS to make a claim such as T1. So they will say things like, “Atheism just is, by definition, a lack of a belief in God/gods,” but then will also say things like, “Theism is false, irrational, stupid, and atheism is true, evidence based and rational.” The problems that this creates should be evident to any familiar with the literature on this issue but let me walk through some of them here.

1. Equivocations are never a reasonable way to dialogue. When the atheist equivocates between A1 and A2, they are moving goal posts within the conversation. On the one hand they are making the autobiographical claim about the self, but when they say something like “atheism is evidence based,” they do not mean simply that there is evidence that they lack a belief. They mean that it is evidentially veridical or probable that either a) we live in a god-less cosmos such that no being such as God/gods exist, or that b) all present theistic concepts are false. But those claims about reality and the cosmos are not the same claim as the autobiographical claim about what they personally believe or do not believe.

2. There is an attempt to flee any burden of proof. This is often the purpose behind the equivocation above. The New Atheist will say things like “Science disproves the existence of God” or “God is an incoherent concept,” or “If God existed then we wouldn’t see much evil/suffering,” or any other number of assertions meant to convey the actual or probable non-existence of God. Then when asked to defend the claims, the equivocation of #1 is employed and the insular move is made to deny a burden of proof for any claim because, so it is stated, they merely lack a belief and as such they are not the ones with a burden and the theist must be the one to present evidence to the contrary. This is quite literally the same thing as when the misinformed theist tries to tell the atheist that they do not need to defend God and that the atheist must prove that there is not one.

3. Beyond the equivocation, there is also an imbalanced comparison to T1 and T2. For if atheism just is only and ever A2, and this is used as the warrant for the claim that atheism “is true,” then it seems that this would require the atheist to allow for the same analog in theism, namely, T2. Both T2 and A2 are trivially true positions because they are simply descriptions of one’s personal psychology, not propositional claims about the actual existence of God/gods. Therefore insofar as the description of the subject as being T2 or A2 is accurate, and we typically have no good reason to think someone claiming T2 or A2 for themselves are being disingenuous, then they are just equally trivially true.

4. However, given 3, if the atheist wants to claim that T1 is false or that “atheism is true” is some other sense than the trivially true sense of A2, then they seemingly must affirm A1 or something very close to it, which has propositional statements with truth values independent of A2. They would then need to possess warrant for that belief to be rational. This does not mean they must be able to to justify it to others, though many think they would carry a burden of justification, but as stated above, if they want to say that a Christian is irrational in their beliefs unless they can justify it to the satisfaction of the opposing view, then it seems that scalpel must be allowed to cut both ways.

In defining "atheism" only as the autobiographical use to avoid burden, the atheist will create de facto inconsistencies when they move away from being the pure Socratic skeptic (which they always do). The atheist simply is not neutral in these discussions so the instant that they start making evaluative, epistemic, factual, evidentiary, etc. claims, they have ceased being the neutral skeptic and have begun affirming propositional content. And that is absolutely fine. We all do it. Making claims isnt a bad thing. The problem is that they think because they have defined atheism in the autobiographical sense that they then carry no burden and are still being neutral when they are advancing propositional truth claims. That is the rhetorical inconsistency I was pushing on. This is why I said (repeatedly, despite him ignoring it every time) that atheists can define atheism however they want, I really dont care. The issue is when their definition conflicts with their epistemology and rhetorical strategy such that they claim neutrality when they are not being neutral. I'm pushing them to be epistemologically self-aware.

For more of my comments on the meaning of atheism:

EPISODE: Should Atheists Argue that Atheism is a Lack of Belief?
Should Atheists Argue That Atheism is a Lack of Belief?
Is Atheism a Belief?
A-Theism or Atheios-ism?

What Is Atheism? - with atheist Benajamin Blake Speed Watkins


Atheism and Burden - with atheist Ozymandias Ramses II

Saturday, April 18, 2020

Biblical Slavery: Old Testament Laws Part 1


In this video I continue my series dealing with the skeptical claim that the Bible endorses slavery and discuss some of the OT laws dealing with Israelite servants. If you have not watched the previous episodes in this series, I recommend playing these videos through the playlist from the beginning.



Enjoy the show!

Saturday, April 4, 2020

Dating the Pentateuch and Israel in Egypt



Is there good evidence and reason to believe in the early dating of the Pentateuch and for Israel in Egypt? Here I give some of the reasons to think so.

Enjoy the show!

Audio:


Video: