Family Gymnastics Traditions

My grandfather, Robert Wich, was an amateur gymnast. Below, you'll see a photo of him doing a routine with his gymnastics partner (I'm assuming that this photo was taken in the early 1920's My grandfather is the one in the air).



I am trying to respect this family tradition, but I find it easier to do impressive acrobatics in my own way at the Oto-phay Op-Shay Branch of the YMCA. Here I am performing the rarely seen finger-balancing routine with my gymnastics partner, Edie White. I'm also attaching a close-up so you can appreciate the critical placement of fingers.



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Donald Hoffman’s version of the Matrix: Things might be Extremely Different than they Seem

I enthusiastically recommend this podcast featuring Donald Hoffman. Sam Harris and (his wife) Annaka sound, in equal parts, skeptical and intrigued, which makes for some deeply engaging conversation. Hoffman's thesis might challenge almost everything you think.  Hoffman argues that evolution has not honed us to have veridical perception (seeing things as they really are). Rather, natural selection has privileged evolutionary fitness to prevail over veridicality. This topic dovetails nicely with Andy Clark's theory of predictive processing, in which Andy portrays perception as a "controlled hallucination."

The first hour is free for non-subscribers. Here's the promo for the podcast:

In this episode of the Making Sense podcast Sam and Annaka Harris speak with Donald Hoffman about his book The Case Against Reality. They discuss how evolution has failed to select for true perceptions of the world, his “interface theory” of perception, the primacy of math and logic, how space and time cannot be fundamental, the threat of epistemological skepticism, causality as a useful fiction, the hard problem of consciousness, agency, free will, panpsychism, a mathematics of conscious agents, philosophical idealism, death, psychedelics, the relationship between consciousness and mathematics, and many other topics.

Donald Hoffman is a professor of cognitive science at the University of California, Irvine. He is the author of more than 90 scientific papers and his writing has appeared in Scientific American, Edge.org, The Atlantic, WIRED, and Quanta. In 2015, he gave a mind-bending TED Talk titled, “Do we see reality as it is?”


This teaser for this podcast is not mere hype.



An obvious example for illustrating Hoffman's thesis is color. We don't perceive wavelengths, much less the quantum physics even deeper down. To perceive these things would be too expensive (in terms of bandwidth) for rough and ready biological processors like human brains and bodies, and we don't need to fully understand the physics of the process in order to make use of color (or sounds or pain or shapes). For most of us, most of the time, we are trapped in the Matrix.

It is critical to note that there is NO COLOR in the objects "out there." Wavelengths of light are not colored. Color is something that is created only by the interaction between whatever is out there and our ability to engage with the world because it increases biological fitness. Here's the kicker . . . for Hoffman, everything is like color.  We don't need to understand the electronics and physics of the "objects" on our computer desktops in order to make excellent use off them.  Similarly, we often make excellent use of the things that we seem to encounter in the world, but it is entirely consistent with this observation that we don't deeply understand these things or we barely understand them.  A similar concern provoked Immanual Kant to divide the world into phenomena (how things appear to us) and noumena (things as they are in themselves).

The bottom line is that things might be incredibly useful to us as creatures trying to survive day-to-day, even when our understanding of these things is extremely lacking or even false. Useful trumps veridically-true to those of us who are often merely trying to survive to the next day. We human animals are happy to satisfice, even though we often conflate our hacked-up understandings of things with veridical truth.

In Paragraph 121 of The Gay Science, Nietzsche also pointed out that things that are untrue can often be useful:

Life is not an argument. We have arranged for ourselves a world in which we are able to live--by positing bodies, lines, planes, causes and effects, motion and rest, form and content; without these articles of faith no one could endure living! But that does not prove them. Life is not an argument; the conditions of life might include error

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The Meaning of Meaning

What does it mean for a word to have meaning? This simple question affects almost everything we do, every day. Now here’s something mind-blowing: For the past 2,500 years (including up to the present) most of the people studying this question (“How is it that words have meaning?”) have analyzed meaning from their armchairs, content to assume, and then conclude, that meaning is best studied by defining words in terms of other words, without considering human biology.  Long distinguished careers have come and gone without making the human body an essential part of the analysis. Philosopher Mark Johnson describes this failure:

The overwhelming tendency in mainstream analytic philosophy of language is to begin with concepts more-or-less well formed, and then to analyze their relations to one another in propositions and to objects of reference in the world. This leads one to overlook the bodily origins of those concepts and patterns of thought that constitute our understanding of, and reasoning about, our world . . . when I found myself immersed in linguistic philosophy as a graduate student in the 1970s, I did not even realize that I had been plunked down in a landscape that had been invaded by the body snatchers.
Johnson, Mark. Embodied Mind, Meaning, and Reason (2017).

You would think that this overlooking of the human body when discussing meaning would be impossible, especially



over the past few decades, during which new cognitive science findings are everyday occurrences. Isn’t it obvious that the oral and written words we use, the grunts and scribbles we produce, don’t have any inherent meaning? Isn’t it obvious that it is only when those grunts and scribbles interact with a human body that those grunts and scribbles trigger meaning? Well, apparently not.  It hasn’t been obvious for thousands of years and it is still not obvious to many people. Why not?

Here’s my suspicion.

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Gorilla Dancing in Swimming Pool

Wow. This is a video of a dancing gorilla taken at the Dallas Zoo. So beautiful, so full of life. It doesn't matter whether you say that human animals are like gorillas or that gorillas are like human animals.

If you are ever feeling down in the dumps, just do what this gorilla is doing to celebrate life.

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My New Project – Cognitive Science Book on False Dichotomies

I haven’t mentioned this to many people until now, but I’m in the early stages of writing a book. I will be focusing on about two dozen false dichotomies that ill-define us. Much of my research involves cognitive linguistics and embodied cognition, but I will touch on many other areas too. Even though I’m just getting started, the process has been both exhilarating and exhausting. Two months ago, when I hit the go button on this project, I didn’t appreciate that this would turn out to be perhaps the most challenging project of my life—these ideas are spilling out of my computer and permeating many other parts of my life, including my practice of law, my art and conversations I’ve been imposing on close friends and random strangers. Throughout my life, I’ve often been told that I’m “different” in that I often crave conversation that challenges me. I've been told that I'm severely allergic to chit chat. I plead guilty to that, and it feels like this allergy is getting worse. It's difficult for me to stop thinking about this project these days.


My outline is currently 100 pages and it will probably get a lot longer before I start trying to distill and wrestle it into a couple dozen digestible chapters. I’m been actively outlining my book for two months. Reviewing the literature has often been like drinking out of a fire hydrant, even though I’ve been given a big assist from the past. I’m repeatedly feeling grateful that the younger version me decided to A) audit dozens of credit hours of graduate level cognitive science classes at Washington University and B) write about many of these topics for twelve years at this website. I wouldn’t have had the audacity to undertake this project without both of these investments. I conclude this even though I can now see that many of my prior writings were naïve and wrong-headed.

I’m lucky to be in a position to dedicate substantial chunks of uninterrupted time to this. It sometimes even feels like a calling, which sounds so terribly self-important. To temper this self-confidence, a voice in my head often whispers that this endeavor is only for my own satisfaction and that I don’t have anything of substantial value to add to ongoing vigorous worldwide conversations by numerous brilliant writers who have made careers doing deep dives into the human condition. That might be correct. We’ll see, but I’m still going to give this a try.

Why does this project speak to me? Once you wrap your head around the past several decades of research of cognitive scientists, once you are no longer merely passively enjoying these concepts, something transformative happens. Once you start breathing these concepts, feeling them in your bones and muscles, almost everything changes, and it can sometimes be scary. I remember a conversation 20 years ago with a close friend. We were discussing a paper I wrote on the role of attention on moral decision-making. I will never forget that look she gave me.

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