The Living Thing / Notebooks :

Metis, .*-rationality and the cash value of belief

and spontaneous order, legibility, the Great Society and local knowledge

Spontaneous order, local knowledge, strategic belief, and other castings of the question about what it means to believe true things or not, which are foibles of the social orders which are studied by people other than me. I have no original thoughts on this, but I like to keep these links where I can see them so they don’t bite me.

Aside: Explainerism

David A. Banks, Podcast Out is not a great essay for its central thesis about methodological individualism per se, (Is public radio really so good at erasing discourse on social structure? Compared to?) but it does identify a tendency which I think needs a name, and the amusingly castigatory tone is a bonus pleasure. The theme is his least favourite “explainerist” podcasts/radio shows:

Each show delivers an old anecdote from an economist or a new study from a team of neuroscientists that shows “we may actually be hardwired to do” exactly what we feel comfortable doing. Cue the same word repeated by a dozen whispering voices, or a few bars of a Ratatat rip-off ambient band, and we’re on to a new book that argues organic food is not only good for you, it might make you a better person too. Finally, there’s a brief introspective monologue delivered in the exact same cadence of someone breaking up with you (“I decided that I needed to figure out who I really was so I sent my DNA samples to this guy who turns genetic data into floral arrangements.”) Ten minutes later you’re listening to the credits read by a guest into a voicemail inbox. NPR’s podcasts depoliticize important issues by recasting them as interesting factoids to be shared over cocktails […]

Zing.

The function of belief

Anyway, Banks’s diatribe does perhaps illustrate a particular kind of strategic self-justifying strategic belief: “[Radiolab recasts] the political as endlessly unresolved scientific controversies, and act as science concern trolls,” he claims.

So these “explainerist” nuggets of satisfying factiness - why are they addictive? I mean, one specific answer is that they are a good marker of membership in a tribe that likes a certain kind of cocktail conversation. But I mean, more generally, what kind of beliefs prosper in society? What is the function of our truth claims?

When should you believe “true” things, and what are true things anyway?

Goal: find a way of navigating pragmatic functions of belief that sidestep the divisions in this anecdote:

I know this sounds like a story from some bad conservative novel, but it is not unheard of for rooms full of PhDs to applaud when someone says that, for example, witchcraft is just another way of knowledge and that disputing factual claims to its power is cultural hegemony.

To my ear’s it’s only the emphases that make this sound uncomfortable. On one hand I think that empirical fact is special in having a reality independent of human existence. On the other hand, none of our epistemological methods give us perfect access to the reality I posit. And does human knowledge transmission at large deal mostly in transmission of precise factual claims about physics? I don’t think it does, except sometimes, maybe, so we do need the tools to unpack the other propensities in the uses of language, and disentangle what is going on somewhere. Hell, science at its most precise still uses emotion and metaphor to do communicative work.

The rationality of the Great Society

TBD, quote Lou Keep, The Use and Abuse of Witchdoctors for Life and Constantin, In defense of individualist culture, and Hayek’s “constructivist fallacy”, Timothy Morton’s Hyperobjects, and Berkes and Folke’s “local knowledge”, pragmatist notions of a belief’s “cash value”, local versus global truth, and all the other dissections of these problems, and wonder about idiosyncratic spontaneous group order etc. Discuss Social Capital and other economic framings as a method for making metis “legible”. The Master Currency displacing other possible currencies.

Refs

BeCF00
Berkes, F., Colding, J., & Folke, C. (2000) Rediscovery of Traditional Ecological Knowledge as Adaptive Management. Ecological Applications, 10, 1251–1262. DOI.
BeFo98
Berkes, F., & Folke, C. (1998) Linking social and ecological systems for resilience and stability. In F. Berkes & C. Folke (Eds.), Linking social and ecological systems: Management practices and social mechanisms for building resilience.
BeFF06
Bernhard, H., Fischbacher, U., & Fehr, E. (2006) Parochial altruism in humans. Nature, 442(7105), 912–915. DOI.
BoGi02
Bowles, S., & Gintis, H. (2002) Social Capital And Community Governance*. The Economic Journal, 112(483), F419–F436. DOI.
FoBC98
Folke, C., Berkes, F., & Colding, J. (1998) Ecological practices and social mechanisms for building resilience and sutainability. In F. Berkes & C. Folke (Eds.), Linking social and ecological systems: Management practices and social mechanisms for building resilience.
GiSB01
Gintis, H., Smith, E., & Bowles, S. (2001) Costly signaling and cooperation. Journal of Theoretical Biology, 213(1), 103–119. DOI.
Haye79
Hayek, F. (1979) Law, Legislation and liberty. (Vol. 3). London: Routledge And Kegan Paul Ltd
Haye00
Hayek, F. (n.d.) The political order of a free people. . London: Routledge And Kegan Paul Ltd
Haye45
Hayek, F. A.(1945) The Use of Knowledge in Society. The American Economic Review, 35(4), 519–530.
Haye88
Hayek, F. A.(1988) The Fatal conceit: the errors of socialism. (Vol. 1). Routledge
Haye96
Hayek, F. A.(1996) Individualism and Economic Order. . University Of Chicago Press
Haye01
Hayek, F. A.(2001) The Road to Serfdom. . Routledge
HBBC05
Henrich, J., Boyd, R., Bowles, S., Camerer, C., Fehr, E., Gintis, H., … Tracer, D. (2005) “Economic Man” in cross-cultural perspective: Behavioral experiments in 15 small-scale societies. Behavioral and Brain Sciences, 28, 795.
Jame04a
James, W. (2004a) Pragmatism: A New Name for Some Old Ways of Thinking.
Jame04b
James, W. (2004b) The Meaning of Truth.
Jame08
James, W. (2008) The Will to Believe, and Other Essays in Popular Philosophy.
Ostr90
Ostrom, E. (1990) Governing the Commons: The Evolution of Institutions for Collective Action (Political Economy of Institutions and Decisions). . Cambridge University Press
Ostr92
Ostrom, E. (1992) The Rudiments of a Theory of the Origins, Survival, and Performance of Common Property Institutions. Making the Commons Work: Theory, Practice and Policy.
Ostr98
Ostrom, E. (1998) A Behavioral Approach to the Rational Choice Theory of Collective Action. The American Political Science Review, 92, 1–22. DOI.
Ostr00
Ostrom, E. (2000) Collective Action and the Evolution of Social Norms. The Journal of Economic Perspectives, 14, 137–158. DOI.
Pana01
Panarchy: Understanding Transformations in Human and Natural Systems. (2001). Island Press
Scie98
Science, sustainability and resource management. (1998)In Linking social and ecological systems: Management practices and social mechanisms for building resilience.
Scot98
Scott, J. (1998) Thinking like a state. New Haven.
Seck81
Seckler, D. W.(1981) Individualism and Institutionalism Revisited: A Response to Professor Bush. American Journal of Economics and Sociology, 40, 415–425. DOI.