Partnership TheYoungSocrates and the Institute of Arts and Ideas: ‘Everything We Know Is Wrong’

I recently discovered the Institute of Arts and Ideas (IAI), a non-profit organization that attempts to make philosophical thinking more accessible to the general public. They publish podcasts and articles about all sorts of philosophical subjects, such as free will versus determinism, egoism versus altruism and philosophy of science.

I will regularly post their podcasts, starting with ‘Everything We Know Is Wrong’, about (the limits of) the scientific method).

It turns out that many scientific experiments are irreproducible, meaning: if you follow the same methods as a researcher who obtained certain results, it is not at all certain that you will get the same results. This raises questions about the scientific method, and whether it a proper way to obtain the truth, or facts at least.

It is fair to say that a difference should be made between social sciences and psychology on the one hand, and natural sciences on the other. Experiments in the later are, in turns out, reproducible in general, while experiments in the first are not that often. This raises doubts among certain philosophers and scientists about the scientific status of such fields. But don’t they just apply the same methods as physics does? Hence, shouldn’t the results obtained from the social sciences be treated with equal regard as results from the natural sciences?

These are interesting questions, many of which are at the core of Episode 15 from the series ‘Philosophy For Our Times’ of the IAI:

 

Why Economics Should Return to its Roots

Economics explains how people interact within markets to accomplish certain goals. People; not robots. And people are creatures with desires, animalistic urges that guide them into making conscious, but often unconscious, decisions. That sets them apart from robots, which act solely upon formal rules (If A, then B, etc.). But this difference between humans and robots shouldn’t have to be a problem, right? Not if economics takes into account the fact that humans are biological creatures, who (might) have got a free will; an observation which makes their actions undetermined and therefore unable to be captured in terms of laws.

It seems fair to say that we all want to increase our utility – in the broadest sense of the word. But do we always know why we want to increase our utility? Don’t we never ‘just want’ to go out, ‘just want’ to buy a new television, ‘just want’ to go on holiday? Yes we do: it seems that, sometimes, we just happen to want things: we don’t know why, we don’t have explicit motives for our desires. And if we – the people having the desires – don’t even know why we do things, how on earth could economists know, let alone capture these actions in laws? That’s only possible if you make assumptions: very limiting assumptions.

Rational choice theory is a framework used within economics to better understand social and economic behavior by means of formal modeling. But if this sense of understanding – that is possible only through formalizing humans’ behavior – is only possible by treating humans like robots, what then, on a conceptual level, is the difference between economics and artificial intelligence? Besides that the latter really works with robots and the former seems to assume to work with robots? Robots whose actions are fully predictable and explainable by a set of parameters: speed, vision, greediness etc. Or its formal economic counterpart: humans whose actions are manipulable by changing interest rates, government expenditures, taxes and other parameters that are part of the large economic machine we are all a part of. Assuming a mindless creature, following formal rules, makes it possible to capture his intentions in a formal corset. Everything should be dealt with in a formal manner: even uncertainty should be put in mathematical terms. Anything to make sure that we don’t miss out on any of the creature’s shenanigans. Even the ones that are grounded in the deep domains of irrationality.

But maybe it’s time to wake up and ask ourselves the question: have we come to forget what that we’re dealing with humans here? That the economy is not a steam engine, robot or any other mindless entity whose actions are fully explainable – let alone predictable. Have we forgotten that economics is a ‘social’ science, a science dealing with products of the human mind, related more to psychology than to mathematics?

It’s understandable that economics wants to position itself as being a ‘genuine’ science, a science that is able to objectively describe the way the world works. A science that wants to show that it is capable of capturing its findings in laws. But why should economics be dependent upon these kind of formalities in order for it to be a science? Isn’t it time for economics to stop being insecure? To realize that it’s beautiful the way it is. Why does it behave like an 18-year old girl, whining and crying about the girls who she thinks are prettier than her? Stop it economics! You’re pretty: be happy with what you are.

But this leads us to the real question: what is economics? Economics is – much like politics – a system created by the interaction between us human beings. A system that – although less explicitly than politics – is founded on the notion of morality: our ideas about what’s right and wrong. It’s no surprise that figures such as Adam Smith and Friedrich Hayek have been so influential in economics. They understood what economics was really about: economics is in the basis a philosophy of what it means to be a human being, and the fundamental rights that each one of us should have. This ethics is the starting point of their economic systems. And that’s a tradition current economists should try to continue: interweaving morality and money. Keeping an eye on the moral fundamentals underlying markets and coming up with original ideas about how to improve these markets on a moral level. So there’s plenty of work left to do for the genuine economist.

But what do you think?

Why Economics is No Less Scientific than Physics

‘Physics is the only real science. The rest are just stamp collecting.’ Spoken by Ernest Rutherford, Nobel Prize winner in Chemistry. This is a rather extreme view, but it is not uncommon among (primarily) natural scientists. It grabs on to an intuition many have, even in the academic philosophy of science community, that physics is the science, and that other disciplines – especially social sciences – are not. But let’s ask ourselves the question: is this true? Does physics have any special access to the truth that – let’s say – economics does not?

Let’s try to answer these questions. First of all, one has to separate the theoretical parts of physics and economics, from their empirical counterparts. Just like there is theoretical physics, there is ‘theoretical economics’ – although the latter is usually denoted by the more encompassing (and therefore misleading) term ‘economics’. Both theoretical fields try to construct logical or mathematical frameworks – possibly modelling the external world – and derive logical implications from accepting certain principles (the ‘laws’ of the framework). The prime difference is that economics takes individuals as its domain of analysis, while physics takes nature.

Now, let’s look at the empirical counterparts of physics and economics. Both experimental physicists and behavioural economists (a subset of the set ‘experimental economists’) do one thing and one thing only: set up hypotheses, gather data, compare the implications of the hypotheses with the data, and either confirm or refute the hypotheses based on their accordance with these implications. Hence the method applied in both experimental fields is the same. So now we have that the methods applied in both the theoretical and the experimental parts of physics and economics – and hence the whole of the two disciplines- are the same.

Now, given that the method applied is the same, how then could economics be any less scientific than physics? It might be true that physics has a longer history, and is – in that sense – more ‘mature’ than economics. But being more mature does not imply being more scientific. After all: many religions are more mature than physics: does that imply that many religions are more scientific than religion? Of course not.

It is then because there are laws in physics but not in economics? Well, it is true that physics has laws, such as the Law of Universal Gravitation, stating the acceleration of an object caused by the force of gravitation. But economics has laws too; the most well-known being the Law of Supply and Demand. One could say that the latter is not really a law, because it is only true ceteris paribus; that is, if all other conditions – besides the supply and demand of a particular good – remain constant. But isn’t this true for physics as well? In order for the Law of Universal Gravitation to hold, one should neglect such frictions as air resistance. So it appears that, whether it is in economics or physics, there are certain conditions one puts forward in order for laws to be experimentally accurate: neglecting air resistance in the case of physics, neglecting other factors – changes in cost of production, technological innovation etc. – in the case of economics. So the two fields do not seem to differ in that respect either.

Hence it is seems that the only difference between physics and economics, is its domain of study. But can the object of study really determine whether some field is more scientific than another? And if so, why would that be? It cannot be because physics’s object is more natural, because there is nothing unnatural about individuals; individuals are part of the world we live in, just like atomic particles, gravity and radioactivity.

Hence, given all of the above, there is does not seem to be any compelling argument for the claim that economics is less scientific than physics. Sorry mister Rutherford.

But what do you think?