Kent Pitman

Kent Pitman
Location
New England, USA
Title
Philosopher, Technologist, Writer
Bio
I've been using the net in various roles—technical, social, and political—for the last 30 years. I'm disappointed that most forums don't pay for good writing and I'm ever in search of forums that do. (I've not seen any Tippem money, that's for sure.) And I worry some that our posting here for free could one day put paid writers in Closed Salon out of work. See my personal home page for more about me.

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APRIL 2, 2011 12:49PM

The Analogy Web

Rate: 22 Flag

I replied to Tom Cordle’s very interesting blog God, Man and Singularity by telling him that I’d respond later in a blog. This is not that later blog. I still owe him that. But he sounded almost apologetic in response to my IOU when he said “I’m afraid I’ve loosed more doubt than anything else -- but I don’t believe I did much to untie the Gordian Knot that is God.” That reminded me of yet another thing I wanted to write about. But rather than leave a second IOU, I’ll start with that second topic first today.

And this is a matter of personal perception, so I’ll dispense with any pretense that I’m speaking for other than myself. Others can either join the remarks or write their own. I mostly wanted to say something introspective about how I perceive the world, so I’ll just frame this directly as a continuation of that other discussion with Tom.


Tom, I guess people seek enlightenment in different ways. Some people may want to reduce it to a simple statement of truth. God exists. God doesn’t exist. I guess one of these would be enlightening if true, but I doubt that any really useful truth comes from such remarks. For me, the essence of enlightenment is connection.

My brain, I allege, is organized as what I think of as a big “analogy web.” I connect things up that seem similar, even things that most other people seem not to think are similar. I’ve found analogies are a useful way to reason about the unknown—by mapping to the known.

If you don’t know how your upcoming birthday party is going to work, but you’ve been to an office Christmas party, that might give you some insight. Analogies are not perfect predictors. You have to figure out whether the dominant elements are consistent, and you have to ignore the irrelevant parts. An analogy is not a statement of literal equivalence. But analogies are often better than nothing. An office Christmas party might not be what you aspire to in a birthday party, but it may still be a way of creating a checklist for things to do or problems to avoid. It gives leverage. It means you’re not starting from scratch in how to organize your thinking.

A lot of people when faced with a new situation are left helpless in their understanding of that situation. “I’ve never done that,” they might say. But the trick is not to have done things before. Every day in life is a new adventure, after all. The question is how to best use what you’ve done before. Some people are daunted by new situations, but I prefer to just go groping around for related situations and try to see what they’ll tell me. What pops to mind is not always obvious, and sometimes people think I’m just babbling. But that’s OK if I feel it gives me leverage. What, after all, is the alternative? Just blind guessing?

I had some issues with a certain programming course I took at MIT, years ago. Some things we were taught made good sense on technical merit alone. Other things seemed harder to appreciate. And then came a question on my midterm exam: “Goto statements are (a) good (b) bad.” Suddenly I understood I was in a religion class, not a technical class, and things made so much more sense. It didn’t make the problem simpler, but it did make it suddenly less alien. The analogy framework offered by viewing the class as a course in religion allowed me suddenly to smoothly navigate those previously-mysterious aspects. Religious dogma is not my favorite thing to slog through, but at least I could call upon prior social training to help me know which conversations were going to succeed and fail.

That’s not to say I understood religion either, but I had long ago come to be at peace with it, and that peace was now able to span this new domain. It was all connected up, and I was enlightened.

And so, Tom, I think one can improve understanding even as one asks more questions than answers. Because the issue of enlightenment isn’t always making a about making a problem smaller, it’s often just about putting a problem into its proper context. And such connections can sometimes be made as easily by asking the right questions as by offering the right answers.


If you got value from this post, please "rate" it.


Adventurous readers may enjoy a worked example of the power of leaning heavily on analogy in a formal way. Years ago, I used to write weekly parodies of The Young and the Restless (soap opera). One of my episodes was a gripe about plot recycling. In it, I demonstrated how by just mechanical substitution, one could construct a new episode (Episode 47) from an old one (Episode 41). An explanation of the technique is in the author’s notes for Episode 47. Yeah, a little nerdy. And if it doesn’t seem totally related to what I wrote about above? Well, them’s the breaks when it comes to analogies. In my mind it’s all filed under “illustrations of the power of structural connection.”

In part, this reasoning by analogy is a trick I learned—or perhaps just came to properly appreciate—from researchers like Bill Martin, Pat Winston, and others at the MIT AI Lab. For example, see MIT AI Memo 678 to get a flavor of what that research was like. If the text makes your eyes glaze over, skim for the diagrams, which will give you the flavor of it. They were trying to advance the state of the art in artificial intelligence, but I often think that much overlooked in all that were the lessons for ordinary people like you and me about how to understand and use own own brains in more interesting ways.

It perhaps helped me that my major in college was interdisciplinary, studying minds and machines from the point of view of artificial intelligence, psychology, linguistics, and philosophy. Though I’d often mention to people in one department what was going on in another department and like that picture of Escher’s with the staircase that goes upward in a circle they would always reply smugly “Yes, I always knew they’d start to catch up with us at some point.” It was never an issue of catching up, it was an issue of connecting. The insistence on viewing it as an issue of being ahead or behind rather than a mere issue of being related caused people often not to make important connections, I think.

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I have to admit, this post will send me back to Thomas Aquinas. I'm not sure what the analogy is that allows one to understand religion. Maybe I have to go back and read YOUR post.

Religion is all about positing; the fact that is makes no sense to me doesn't negate my sensitivity to the human need to explain or order the universe. I don't have quite that need (which truly makes me agnostic, since I question any and all hard and fast certitudes regarding what is and isn't out there). I'm more of a que sera, sera kind of person..or maybe it's more the "change what you can, accept what you can't and have the wisdom to know the difference mindset I hope to expand." That's a rough approximation of the AA prayer, I am told. However, I don't ask that a Supreme Being grant me the wisdom; on that score, I'm on my own..
I meant: "the fact that it (as in religion) makes no sense to me"
“Goto statements are (a) good (b) bad.”

Very amusing!

On the body of your post: I like analogies and metaphors a lot. I think you're exactly right--it's a matter of making connections, based on similarities between aspects of different situations that are considered relevant.

You're probably familiar with Lakoff and Johnson's Metaphors We Live By and their argument that our daily interactions with people and environments impose a metaphorical structure on almost everything else we experience. It's fascinating stuff, and it's influenced my thinking quite a bit.
Hadn't seen that, Rob, but it makes sense. It has greatly surprised me how important analogy/metaphor/simile is and yet no such issues of reasoning are taught at all except as a day or two out in some English composition class, as if this were just a cute curiosity to chuckle over or be frustrated by.
Long ago I wrote a blog since deleted titled We all Live in a Circle.
My point of view then was we all interact with each other.
I don't have the view of this circle that you do Kent since you are standing on a different side with a different view of what you see.

I think of religion like this too. Some find religion and explainations of what they view as necessary and find comfort in this. That is fine with me. I cannot see from where they stand since my view is different. I also like analogies and relating to explain what I don't know.

I am always happy to learn something new each day.

But I do have an inquiring mind and no religion fits within....
Well Kent and Rob, that explains my metaphoric mindset... explained like this, for instance, found in The Language of Metaphor (see link)...

"Universal concepts will become letters in this language, joined together to create words or templates, which in turn will allow us to translate one science or jargon into another.

It is here that the true value of the Language of Metaphors will be made clear: the ability to take advances made in any science, translate them into conceptual progressions, then apply them to all others".

(this is an interesting link: http://knowgramming.com/metaphors/metaphor_chapters/examples.htm)
Mission, see my post Hawking God for a discussion of me and religion, but basically I define religion more as a set of questions than a set of answers, and I think you ask many of those questions regardless of where you find your answers. However, in the context of this piece, you probably also manage to understand others' religion by appealing to your own sense of right and wrong, your own sense of internal passions that are dear to you, etc. If we have a friend who has a broken leg but we once sprained our wrist, we find a way to make that experience span and allow empathy. Some, too, find a way to understand formalized religion as organized crime or other more colorful analogies, and I'm not meaning to exclude those as options. I'm just saying the analogy is a seriously useful tool for whatever kind of understanding we choose to apply.
Nikki, religion is a many-sided thing so understanding religion is not as important to me as relating to it. The Event Horizon thing got me to thinking, for example. I've previously thought of it in different ways and something about Tom's presentation struck a chord and allowed me to seam some things up better in places, which is pretty much what I expect out of a good discussion on religion.
Context is everything but my abilities in abstraction allow me to twist it to my benefit or sometimes to my detriment. I have some fundamental idea of which actions are good and which actions are bad. It seems that good actions never need justification but bad actions are bad unless I can somehow "justify" them as being somewhat good. And at the heart of it all, the somewhat irrational belief that good actions will be rewarded and bad actions will be punished can lead to disappointment.
Native intelligence can only take a person so far. In order to acquire maximum intelligence, learning is necessary.
Gabby, yes, that connects to something else I've sometimes spoken about: the notion of speaking in hypertext. I often refer to articles I've written before, and some may just think that's me trying to wedge in advertisements, but it's really just me not wanting to repeat myself. So by using hyperlinked text as a noun with a custom etymology that is much more rich and much more easily accessible, I can say “bigger thoughts” in a small space.

(Also, an interesting link. I pondered for a while the choice of advertising on your linked page—spaghetti and meatballs. I finally came to the conclusion that they somehow have something that's seeing all the occurrences of “meta” on that page and thinking it's a typo for “meat.” I don't know.)
"I had some issues with a certain programming course I took at MIT." You nearly lost me with this because I immediately made a connection and that was, "I had some issues with a certain remedial math course I took at OSU." (My admission hinged on my passing it; I did, with a low 'C.' It also didn't count for a credit.) But I'm glad I didn't slink away to find a new recipe.

Immanuel Kant said, "Enlightenment is man's emergence from his self-imposed immaturity." Of course he goes on to say a lot more than that, but the essence of his statement is that free thinking, and the courage to act on it without guidance from others, is true enlightenment. Most people are too lazy or frightened to do this. I see this as completely separate from religion or a search for God. I think organized religion inhibits personal enlightenment and that if a person deliberately goes hunting for God, he runs into all kinds of dead ends. But enlightenment results in self discovery and understanding and sometimes that includes God. People find it in different ways; you through connections, someone else through solitude. But it's always worth pursuing although few do. Rated.
Noah, if your point is that these tools are not always used “for good” then I agree with you, though I would add that such is true for all knowledge, so it's not a serious condemnation of analogies. I do agree, though, that as reasoning gets fuzzy there is more chance for self-delusion. I heard somewhere recently a quote from Heinlein (here's the quote, not sure if this is where I'd seen it) that “Man is not a rational animal, he is a rationalizing animal.”

Lefty, that's surely so. Learned information magnifies the power of the basic engine we start with by changing the geometry of available knowledge, rearranging what is near and far in cognitive space. It places certain facts close at hand that would otherwise have to be reconstructed, possibly at great expense.
Hi, Margaret. Yes, I'm not sure how common analogies figure in the thoughts of others, but they are central to my own. For a few other analogies about God, you might also enjoy my Hawking God essay from last fall.
My approach to religion is closer to that of Gertrude Stein's than yours, Kent, at least insofar as Ms. Stein was still seeking "the question" as she neared death. "Answers" are usually suspect in my mind, even those I think I know.
Matt, I said nothing about having answers. Only frames of reference. See my article Hawking God.
I wasn't suggesting you did.
Kent. Well.
One of the things that I have gotten out of my relationship with Rob (and there have been many things), I think the most important, the one that works best in my life in approach to all questions, are these four words: "I could be wrong." That isn't to say that I am wrong, or that I'm right, but as much as I am able. I attempt to accept that I simply do not have all the answers. Once I sort of surrendered on that point, all else became less important. Which isn't to say that I don't love wrapping my mind around a Thomistic question or two, but I don't have an iron will that tells me that I have reached the correct answer (or even, for that matter, asked the correct question).
Matt (and FLW), it's just that I keep seeing people arriving saying they don't know all the answers and I keep re-reading what I wrote saying “gee, I hope I didn't say I did...”

FLW, assuming the possibility of being wrong on most things is a good plan. I do thing there's room for simple mathematical truth, like 2+2=4, and for holding firm to such matters. And I think there's lots of room for being decisive, which is not the same as arrogantly assuming correctness and is more about accepting responsibility for the too-frequent need to do something in the face of incomplete knowledge. I suppose for many of us religion itself, or the lack thereof, comes down more to being decisive—making our best guess about what to believe or not and then moving on with life as best we can.
Thinking by analogy is probably the architecture of most mental organization. With the useful analogue doors open for new insights into how a totality can be examined. We each start with the tools we know and understand and advance by extending those tools to novel incoming data. But there are new data sets that do not respond to the old tools. One of the basic Murphy's laws is that when you need a hammer the nearest hefty object is transformed into a hammer. And the reverse is also true. When you have a hammer, any situation requiring action looks like a nail.

Religion is essentially a primitive paradigm It is the primitive technique using the measure of our own bodies to formulate the nature of reality. It is the Murphy hammer and the universe becomes the nail. But the universe, unfortunately has immense and multiple aspects that do not fit that nail. "God" is, after all, just humanity enlarged to work all the forces of the cosmos and that hammer is rather grotesque and totally clumsy when applied to the immense "nail" of the universe. Observation through scientific data coalesces into something quite different from a monstrous human-like being pushing things around and the human body analogue no longer functions. Human social constructions do not fit a universe where "good" and "bad" or "sin" and "virtue" or "crime" and "justice" simply do not fit. It is not a crime or sin if a star explodes or one galaxy crashes into another. The human aspect simply has no application. Something new and less human is required and that invasion of neutrality into human views of the universe has been fought vigorously by theologians ever since it invaded understanding and started tumbling out all the technology that is the basis of the modern world.
Don't know about God. But goto statements? Maybe they are not bad (because they can at least be made to work) but they are bad practice and will bite you sooner or later.
Jan, some interesting observations there. I especially liked this bit of metaphor:
"God" is, after all, just humanity enlarged to work all the forces of the cosmos ...
One addition to my comment. The problem with theology becomes most intense when the newly designed "hammer" is focused back down on revising human understanding of human problems. When the old aspects of good and bad, sin and virtue, crime and justice are re-examined from a neutral point of view there are huge dislocations of understanding previous human values and there is almost no acceptance of humanity as being merely another minor function of the neutral laws of the universe.
whirlwind, I don't normally go too deep into nerdspeak in this forum, but I'll indulge a moment out, since you raise the point: My friend Jonathan Rees showed me an example one day in Scheme which demonstrated to my satisfaction that a program written with gotos is syntactically rewritable as a program involving all modern, “socially acceptable” constructs (functional tail calling, use of call/cc, etc.) The implication, I believe, was that if the latter, merely on its use of constructs, can be counted good, then so must the former be. More likely, the goodness or badness, if there can be said to be such, does not hinge on the choice of construct but the manner of its use.
(Really, Open Salon? You're screening my own thread and silently gobbling up my own comment as potential spam? I wrote an additional note to Jan but it never materialized. Alas. If I get a free minute later, I'll try again.)
Oh meatballs! I just hate it when I spam myself ;)
Gabby, it didn't seem like spam, though it did seem to add a bit of flavor to the page.
My friend Jonathan Rees showed me an example one day in Scheme which demonstrated to my satisfaction that a program written with gotos is syntactically rewritable as a program involving all modern, “socially acceptable” constructs (functional tail calling, use of call/cc, etc.)

I've just reread Dijkstra's "Go To Statement Considered Harmful", and interestingly enough he also mentions that programs with gotos can be translated into programs without. But he also writes, "The exercise to translate an arbitrary flow diagram more or less mechanically into a jump-less one, however, is not to be recommended. Then the resulting flow diagram cannot be expected to be more transparent than the original one." I think that the key in Dijkstra's article is this: "it is too much an invitation to make a mess of one's program." That is, it's due to our cognitive limitations. But you know programming languages better than I do, so maybe I'm misinterpreting things.
Rob, on the matter of programming languages, I suspect you're just being modest. The difference between our respective understanding of languages would almost surely not be summed up by anything so one-dimensional as better/worse.

But what Dijkstra was saying may have been true in languages lacking tail calling and call/cc, but once you have those operations, and especially if you also have syntactic abstraction, it doesn't contort the program to turn it from one mode to the other. You could probably even write a macro in a functional language that directly supported goto. Of course, there's little for the segments between the go tags to do if there are no side-effects. But it's not the control constructs per se that are creating that obstacle, it's the use of side-effects. And, of course, if you made tags take arguments, that could easily be cleaned up. My point, though, is that the tags are much maligned but are little more than mutually recursive function names. And as such their Goodness/Badness is more of a religious judgment (or at best a political one) than a technical one.

I glanced at a preview of that book you mentioned, by the way. It does look to be directly relevant to this discussion for sure. Thanks for the recommendation.
Analogies are the fertilizer that makes the flowers of poetry grow.
Metaphors work too.
rated with love
My previous comments pointed out that although an analogue can be useful, an inappropriate analogue could be a total disaster. There is that shaggy dog story of a young philosopher who was assured that a respected wise guru had declaimed that life is a fountain. The young man made endless attempts to discover why but was totally frustrated. Finally he sought out the guru tramping for years through dense jungles and high mountain caves and finally discovered the ancient guru in the final stages of dying and he could only speak in faint whispers. He demanded, nevertheless to know why life was a fountain and lowering his ear to the old man’s mouth he caught the old man’s final statement.
“Perhaps life isn’t a fountain.”
Kent,

I think this is one of your better posts. I also think the discussion in the comments is one of the best I’ve run across on OS. First, I find that as I read through this post, there are so many thoughts that come to mind, I can’t begin to cover them in a comment, so I won’t try, but I might try to address some of them in a post of my own, emulating your model of responding to a post with a post.

I commented on Tom’s post, as well. You have barely mentioned religion at all, and what you have said about it is barely necessary to the content of the post, but it is a primary focus in the comments. I don’t understand the similarity between programming code and religion, but you suggested that might occur, and so it has. I think both posts had interesting points --- singularity in Tom’s and the human mind’s propensity for analogy in your own --- both of which were somewhat lost under the fog of religion. How’s that for analogy?
;~)

I find that Jan Sand’s commentary speaks quite well for me, so I’ll leave at that.

BTW, I found the little exchange between you and Rob regarding programming language interesting. I took a programming class (Visual Basic, as I recall), which I found to be quite frustrating because of my unfamiliarity with programming language at the time combined with the fact that the instructor was an impatient man who did not want to be teaching but needed the job, which I know because he made no secret of it, made no effort to conceal his distaste for the “job”. But I must confess that I never applied my life as an analogy to that language until now. “If this, then that; if that, goto …” “If the experience sucks, forget it; if you can’t forget it; ignore it; if you can’t ignore it, goto …”
;~)

RATED
I glanced at a preview of that book you mentioned, by the way.

Cool. My favorite of Lakoff's books is actually Women, Fire, and Dangerous Things, which goes more deeply into cognitive linguistics and related areas.
Maybe meta knowledge would be effective.

We love to think that our language and reasoning abilities are so highly developed, but those tools are beyond primitive when trying to comprehend the incomprehensible. The paradox of the heap and the paradox of the beard serve to remind us just how primitive we truly are.

Perhaps those can remind us of the unsolvable paradox of God.

Golden Zuma for philosophical goodies!
Sorry to be so inexcusably late getting to this post, particularly since I am at least in part the centerpiece -- and may I say, I'm flattered to be. I confess, your posts usually give me so much food for thought, they must be taken in the quiet, rather than in the bustle that is my usual day.

I, too, tend to make my way thru this world via analogy. What follows may seem a bit off the subject, but I hope to make the connection clear momentarily -- isn't that what we're talking about here, after all?

I've been meaning to write a review of Rumsfeld's worthless apologia Known and Unknown -- the working title of my post is Owned and Unowned, which I believe is far closer to the truth -- but I'm always reluctant to review a work of fiction that I have no intention of reading.

What's the connection? Like the office party and the birthday party in your analogy, there is the known and the unknown, and the trick, as you say, is to find the common elements, so as to not be perpetually starting from scratch.

The danger of course, as Rumsfeld tragically proved, is that most of the time we don't know nearly as much as we think we do. And ignorance combined with hubris is the most consistently dangerous combination of character flaws a human can possess.
Hi, Tom. Glad you could make it. I agree that's the tricky part. In fact, my recollection is that when I first saw the papers on story understanding by Winston et al. they were talking about a computer understanding Hamlet based on its knowledge of Macbeth (or vice versa) using structural relationships of the characters (the kind I alluded to in my soap opera allusion above). And while I think that offers great power, it most certainly can leave one in a position of thinking they know too much—as with Rumsfeld and the “we will be greeted as liberators.” Ironically, there was that episode in Libya where the plane was shot down and the pilot was, in fact, greeted as a celebrity (a liberator?). One might generously assume Rumsfeld had the right idea and the wrong country. But then I suppose that in war, as in comedy, timing is everything.
"Thinking by analogy is probably the architecture of most mental organization. With the useful analogue doors open for new insights into how a totality can be examined."

You might enjoy knowing that there is a K-16 education program whose goal is to accelerate thinking by analogy for all students, in all subjects. The program is The Private Eye Project: www.theprivateeye.com