Graham’s hierarchy is useful for its intended purpose, but it isn’t really a hierarchy of disagreements. It’s a hierarchy of types of response, within a disagreement. Sometimes things are refutations of other people’s points, but the points should never have been made at all, and refuting them doesn’t help. Sometimes it’s unclear how the argument even connects to the sorts of things that in principle could be proven or refuted.
If we were to classify disagreements themselves – talk about what people are doing when they’re even having an argument – I think it would look something like this:
Most people are either meta-debating – debating whether some parties in the debate are violating norms – or they’re just shaming, trying to push one side of the debate outside the bounds of respectability.
If you can get past that level, you end up discussing facts (blue column on the left) and/or philosophizing about how the argument has to fit together before one side is “right” or “wrong” (red column on the right). Either of these can be anywhere from throwing out a one-line claim and adding “Checkmate, atheists” at the end of it, to cooperating with the other person to try to figure out exactly what considerations are relevant and which sources best resolve them.
If you can get past that level, you run into really high-level disagreements about overall moral systems, or which goods are more valuable than others, or what “freedom” means, or stuff like that. These are basically unresolvable with anything less than a lifetime of philosophical work, but they usually allow mutual understanding and respect.
Scott’s take on the relative futility of resolving high-level generators of disagreement (which seems to be beyond Level 7? Not sure) within reasonable timeframes is kind of depressing.
A bit more on the high-level generators:
High-level generators of disagreement are what remains when everyone understands exactly what’s being argued, and agrees on what all the evidence says, but have vague and hard-to-define reasons for disagreeing anyway. In retrospect, these are probably why the disagreement arose in the first place, with a lot of the more specific points being downstream of them and kind of made-up justifications. These are almost impossible to resolve even in principle.
“I feel like a populace that owns guns is free and has some level of control over its own destiny, but that if they take away our guns we’re pretty much just subjects and have to hope the government treats us well.”
“Yes, there are some arguments for why this war might be just, and how it might liberate people who are suffering terribly. But I feel like we always hear this kind of thing and it never pans out. And every time we declare war, that reinforces a culture where things can be solved by force. I think we need to take an unconditional stance against aggressive war, always and forever.”
“Even though I can’t tell you how this regulation would go wrong, in past experience a lot of well-intentioned regulations have ended up backfiring horribly. I just think we should have a bias against solving all problems by regulating them.”
“Capital punishment might decrease crime, but I draw the line at intentionally killing people. I don’t want to live in a society that does that, no matter what its reasons.”
Some of these involve what social signal an action might send; for example, even a just war might have the subtle effect of legitimizing war in people’s minds. Others involve cases where we expect our information to be biased or our analysis to be inaccurate; for example, if past regulations that seemed good have gone wrong, we might expect the next one to go wrong even if we can’t think of arguments against it. Others involve differences in very vague and long-term predictions, like whether it’s reasonable to worry about the government descending into tyranny or anarchy. Others involve fundamentally different moral systems, like if it’s okay to kill someone for a greater good. And the most frustrating involve chaotic and uncomputable situations that have to be solved by metis or phronesis or similar-sounding Greek words, where different people’s Greek words give them different opinions.
You can always try debating these points further. But these sorts of high-level generators are usually formed from hundreds of different cases and can’t easily be simplified or disproven. Maybe the best you can do is share the situations that led to you having the generators you do. Sometimes good art can help.
The high-level generators of disagreement can sound a lot like really bad and stupid arguments from previous levels. “We just have fundamentally different values” can sound a lot like “You’re just an evil person”. “I’ve got a heuristic here based on a lot of other cases I’ve seen” can sound a lot like “I prefer anecdotal evidence to facts”. And “I don’t think we can trust explicit reasoning in an area as fraught as this” can sound a lot like “I hate logic and am going to do whatever my biases say”. If there’s a difference, I think it comes from having gone through all the previous steps – having confirmed that the other person knows as much as you might be intellectual equals who are both equally concerned about doing the moral thing – and realizing that both of you alike are controlled by high-level generators. High-level generators aren’t biases in the sense of mistakes. They’re the strategies everyone uses to guide themselves in uncertain situations.
This doesn’t mean everyone is equally right and okay. You’ve reached this level when you agree that the situation is complicated enough that a reasonable person with reasonable high-level generators could disagree with you. If 100% of the evidence supports your side, and there’s no reasonable way that any set of sane heuristics or caveats could make someone disagree, then (unless you’re missing something) your opponent might just be an idiot.
I have not seen that post. Thank you for pointing me to it! I’m not sure when I’ll get to it but I added it to my todo list to read and potentially discuss further here.
Scott’s take on the relative futility of resolving high-level generators of disagreement (which seems to be beyond Level 7? Not sure) within reasonable timeframes is kind of depressing.
Very interesting! This is actually the topic that I really wanted to get to. I haven’t been able to figure out a good way to get a conversation or blog post started on that topic though, and my attempts to do so lead me to writing this (tangential) post.
I suspect you’ve probably seen Scott’s Varieties Of Argumentative Experience, so this is mostly meant for others. He says of Graham’s hierarchy:
Scott’s take on the relative futility of resolving high-level generators of disagreement (which seems to be beyond Level 7? Not sure) within reasonable timeframes is kind of depressing.
A bit more on the high-level generators:
I have not seen that post. Thank you for pointing me to it! I’m not sure when I’ll get to it but I added it to my todo list to read and potentially discuss further here.
Very interesting! This is actually the topic that I really wanted to get to. I haven’t been able to figure out a good way to get a conversation or blog post started on that topic though, and my attempts to do so lead me to writing this (tangential) post.