“If we want to do those things, we have to do them by getting to the truth”
This seems fair if it focuses on the rationalist strategy on trying to interface with the world and how truth is essential. However it’s probably not literally true in that there are probably Dark Arts and such which provide those spesific sought goods with outrageous prices. “Have” in this context means “within our options we have created for ourselfs” and not “it is not possible to produce the effect via other means”
Carter states that the norm for discussion norms is whether they obscure or reveal the truth. But then on radical honesty it is not counted in radical honestys favour that truth is more likely to come out and some unspesified “is bad for people” is found to be sufficient reason to abandon it. It’s is not clear whethe it means “epistemologically bad” or in the ordinary sense “bad consequences”. This ends up being a total cop-out in my mind how the known downsides for radical honesty overcome his stated principle obscuring is the standard. I think this reveals that he is a hypocrite about finding good only via truth as here it is not applied but a common sense knowledge about social harshness overrides it. The door would be open that some other metric could have norm-level good impact that would outwieght the epistemological impact.
It would also seem very abusable if all truths should always be evaluated on their object level. In law there is a principle of the poisonous tree that evidence obtained via illegal means can’t be used to establish quilt. If a court would be forced to take into account all true facts cops would be tempted to commit small crimes to get evidence for big crimes. A court can have divided loyalties as it can be reasoned that fairness is not the same as truth and procedure that ensures fairness but is truth diminishing can be acceptable.
The opening fact statement did contain information that is conductive to credibility evaluation (who said) in additon to the puppy number. But I could very well imagine that this “foundation” would be insufficently firm to let the discussion fly. If for example I said “I heard the wind whisper to me that so and so organization saved X puppies last year” a natural curiocity would be “the wind whispered you?” and this would be processed before processing of X would start and it would be possible to have a conclusion of “I am not hearing about your hallucinations one bit more”. This foundation building is a natural place to place other checks but even if concerned with truth there must be some reason why the information is relevant. Before you take too seriously what is written on a paper you must to a degree believe that the paper existed. But there is no door to pure hypothethicals. You don’t get to submit X for consideration if you don’t have a slight degree of justified belief in it. And maybe some base level of indication is given by “because I am saying so” Afterall what are observations but stubbornly correlated hallucinations? But by your word alone it’s a mere claim.
“If we want to do those things, we have to do them by getting to the truth”
This seems fair if it focuses on the rationalist strategy on trying to interface with the world and how truth is essential. However it’s probably not literally true in that there are probably Dark Arts and such which provide those spesific sought goods with outrageous prices. “Have” in this context means “within our options we have created for ourselfs” and not “it is not possible to produce the effect via other means”
Carter states that the norm for discussion norms is whether they obscure or reveal the truth. But then on radical honesty it is not counted in radical honestys favour that truth is more likely to come out and some unspesified “is bad for people” is found to be sufficient reason to abandon it. It’s is not clear whethe it means “epistemologically bad” or in the ordinary sense “bad consequences”. This ends up being a total cop-out in my mind how the known downsides for radical honesty overcome his stated principle obscuring is the standard. I think this reveals that he is a hypocrite about finding good only via truth as here it is not applied but a common sense knowledge about social harshness overrides it. The door would be open that some other metric could have norm-level good impact that would outwieght the epistemological impact.
It would also seem very abusable if all truths should always be evaluated on their object level. In law there is a principle of the poisonous tree that evidence obtained via illegal means can’t be used to establish quilt. If a court would be forced to take into account all true facts cops would be tempted to commit small crimes to get evidence for big crimes. A court can have divided loyalties as it can be reasoned that fairness is not the same as truth and procedure that ensures fairness but is truth diminishing can be acceptable.
The opening fact statement did contain information that is conductive to credibility evaluation (who said) in additon to the puppy number. But I could very well imagine that this “foundation” would be insufficently firm to let the discussion fly. If for example I said “I heard the wind whisper to me that so and so organization saved X puppies last year” a natural curiocity would be “the wind whispered you?” and this would be processed before processing of X would start and it would be possible to have a conclusion of “I am not hearing about your hallucinations one bit more”. This foundation building is a natural place to place other checks but even if concerned with truth there must be some reason why the information is relevant. Before you take too seriously what is written on a paper you must to a degree believe that the paper existed. But there is no door to pure hypothethicals. You don’t get to submit X for consideration if you don’t have a slight degree of justified belief in it. And maybe some base level of indication is given by “because I am saying so” Afterall what are observations but stubbornly correlated hallucinations? But by your word alone it’s a mere claim.