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Winston's avatar

Thanks for these amazing links!

For an anti-reading list, I'd nominate "The Elements of Style" by Strunk and White. I'm not an expert on writing and don't detest it (I benefited from reading it, and I think their advice may be helpful for many people as a first-order approximation). But there's a lot of merit to the harsh criticisms from Geoff Pullum and others:

https://languagelog.ldc.upenn.edu/nll/?p=1369

Francis-Noel Thomas and Mark Turner's book "Clear and Simple as the Truth: Writing Classic Prose" takes these sly digs at Strunk and White:

"What Strunk and White recommend is meant as good advice for the one style they have in mind; what Williams and Colomb recommend is good advice for the one style they have in mind." (p. 67)

"The best-known teachers of practical style are Strunk and White, in their ubiquitous Elements of Style. The best teachers of practical style are Joseph Williams and Gregory Colomb, in Williams's Style: Toward Clarity and Grace and a series of academic articles and technical reports." (p. 78)

And I love "I should have loved biology". My co-authors and I quoted it in the introduction to an essay on statistics and causal inference textbooks:

https://doi.org/10.1515/jci-2023-0073

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Peter McLaughlin's avatar

I'd be interested in your take, but a lot of "infinite ethics" work seems bedevilled by problems similar to those described in the classic essay "what colour are your bits?" TL;DR: Socially- and ethically-relevant variables (the original essay's example was "copyright status") are not a function of / do not supervene on the bits that actually make up a bit of software; not for spooky metaphysically-non-naturalist reasons, but for eminently comprehensible reasons to do with what people (in the original essay, lawyers) care about.

Carlsmith asking about the "locations of value" sounds to me a lot like asking "which bits encode the copyright status?": the thing he is asking about (value) is in actual fact not a function of the objects in his model (various physical facts and processes), again not for spooky non-naturalist reasons but for reasons about actual people's dispositions. As the original essay says, you can sometimes try to extend your model to incorporate these additional facts (you can add "metadata"), but these attempts are necessarily imperfect and will break down in extreme situations.

All the reasoning done under the heading "infinite ethics" seems like finding situations under which the attempt to incorporate ethics into the simple models of analytic metaphysics breaks down, but blaming the breakdown on the universe, rather than on the misguided assumptions made about "value". Again, I don't have to posit spooky non-naturalist value here, value supervenes on natural facts; but it does not supervene on the specific set of natural facts included in the model, and attempts to add a "tag" / "metadata" to the model that tracks value is not a solution, for reasons discussed in the classic essay about copyright.

https://ansuz.sooke.bc.ca/entry/23

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