does thinking matter?

Friday, March 5, 2010

Iraq War Arguments


I just read Three Views on Iraq, Three Years Later (Michael Young, Tom Palmer, and Leon Hadar; Reason.com; June 2006) as part of an attempt to get a better sense of the intellectual debates earlier in the Iraq War. I took notes on items that stood out to me. I don't wholeheartedly agree or disagree with any of the authors (though the first bullet from Michael Young is nearly tautological).
Why I Supported The Iraq War by Michael Young
  • "The United States could make a [positive] difference if it played its cards right."
  • "Rare were those who, like Paul Berman, Kanan Makiya, and Christopher Hitchens, saw Iraq as a new chapter in that persistent conflict that had resumed on September 11, 2001: an ideological war pitting liberal humanism against totalitarianism, disguised as murderous Islamism or Arab nationalism."
  • "Democracy in the Middle East will not simultaneously break out in different places, as it did in Eastern Europe. It can only advance if the U.S. makes it a top foreign policy priority, shows a willingness to use a combination of incentives and coercion to bring it about, and consolidates and defends democracy in specific countries, before using these as platforms to push for transformation elsewhere. The effort requires patience, subtlety, and a willingness to accept that American foes may also profit from more liberty. Why should Arab democracy matter to the U.S.? Because of 9/11. Berman was right when he wrote, in his 2003 essay Terror and Liberalism: "In the anti-nihilist system, freedom for others means safety for ourselves. Let us be for the freedom of others.""
You Can't Bring Order To The Middle East by Leon Hadar
  • This: "The Greater Middle East that stretches from the Balkans to the borders of India is what political scientists would describe as the most "penetrated" area of the world—one where numerous tribal, religious, ethnic, national, regional, and extra-regional political players combine and divide in a shifting pattern of alliances. Chaos and instability have been the rule, not the exception, since the fall of the Ottoman Empire."
    Requires this: Containment ala the Cold War strategy attributed to George F. Kennan
  • "Those involved in the formulation and implementation of U.S. policy in the Middle East assume that people in Saudi Arabia, Iraq, and Afghanistan think like them and want the same things they do. At a 2004 conference at the Pentagon, a U.S. Army colonel asked Thomas Barnett, a strategic thinker at the U.S. Naval War College who was trying to convince a group of military officers that American power could be used to democratize the Middle East, whether that assumption was justified. "Everyone wants a better future for their kids," Barnett said. "I've been around a lot of people who don't think like us," the colonel replied."
Six Facts About Iraq by Tom Palmer
1. Anyone who is certain about how things are going to turn out doesn't know what he's talking about.
"The number of variables is simply too great to foresee the outcome...the role of contingency and accident is enormous."
2. The war being fought in Iraq is unlike any other.
 Not Vietnam
"Parallels with Vietnam are of limited use for the simple reason that the Communists were seeking to kick out the Saigon government and replace it, not to create a firestorm that would engulf the region."
Comment: It is as though Iraq is what we feared Vietnam was rather than what it was. Instead of being the tip of the spear of the communist advance, Vietnam was arguably about nationalism.
Not WWII
3. Kurdistan is radically unlike the rest of Iraq.
4. The police are substantially unreliable, whereas the army may be the only authentically Iraqi institution in the country.
5. It is hard for people in liberal democracies to understand the mentality of most Iraqis.
6. If the U.S. were to withdraw tomorrow, the country would be plunged into a bloodbath. But if the U.S. does not make it clear that foreign forces will withdraw, it is unlikely that Iraqis will be able to unite to defeat the terrorists. 
Conclusion (my initial take away):
(1)    This statement must be treated as nearly a tautology but also applicable to many issues today: "The United States could make a [positive] difference if it played its cards right." That being said, for many of the issues that really matter, "The number of variables is simply too great to foresee the outcome...the role of contingency and accident is enormous."
·         Two Questions:
o    How do I decide when and where to act?
o    How do I act (aware of the complexity)?
(2)    How do we approach the following:
a.       “Democracy in the Middle East will not simultaneously break out in different places, as it did in Eastern Europe”
b.      “I’ve been around a lot of people who don’t think like us.”
c.       Fact #6: 5. It is hard for people in liberal democracies to understand the mentality of most Iraqis.
Each author recognizes the difficulty of the (arguably presumed) mission of developing a liberal democracy in the Middle East. But how is that surmounted? How did it really work in Eastern Europe? Decades of U.S. interest and attempted influence towards that goal? (This is not researched, but) The U.S. seems to only recently be interested in liberal democracy within the Middle East. It seems as though in areas already within the Warsaw Pact the U.S. pushed for legitimate liberal democracy whereas in the contestable areas the U.S. didn’t bother with ideals insofar as they attempted to ensure the countries would fall in lockstep. How do we create dialogue with those that do not think like us?

Monday, February 8, 2010

Not Even Wrong


H/T: Distraction (Ryan Holiday)

 
not even wrong = is based on theories that cannot be falsified or used for prediction
Used by Wolfgang Pauli (as reported by Rudolf Peierls ).

See the blog, Not Even Wrong, from Peter Woit.

 
See also:

Multi-valued logic, Person 1: "Have you stopped beating your wife?" Person 2 : "Mu", Wronger than wrong or Asimov's Axiom (from Isaac Asimov's The Relativity of Wrong; comments by Michael Shermer and John Jenkins), gobbledygook, Karl Popper, naïve falsification vs. sophisticated methodological falsification, greater explanatory power => greater opportunity for its own falsification, Hegelian Dialectic (Thesis-Antithesis-Synthesis), Popper excludes from the domain of science not unfalsifiable statements but only whole theories that contain no falsifiable statements (coherentism?), paradigms and The Structure of Scientific Revolutions by Thomas Kuhn, the Daubert standard, Roger Pielke, Jr.: "And out of fear that legitimate efforts at falsifiability will be used as ammunition by skeptics (and make no mistake, they will) in the politics of climate change, issues of falsification are simply ignored or avoided." H/T: George Crews (gmcrews) at More Grumbine Science (N.B. Robert Grumbine (PENQUINDREAMS) points out that it is not clear that Pauli was speaking of falsification and much has been ascribed to his comment and also a reminder to avoid the naive falsification and rather think of sophisticated methodological falsification), and lastly Sokal and Bricmont arguing otherwise but seemingly ignoring the grander context.

But what does this mean to me?

What use is thinking?

Some recent thoughts on War, Edge of Darkness (2010), Frank Chuck Spinney, Non-Violence, John Le Carre, Adolph Hitler, Martin Niemöller, World War II, Mahatma Gandhi, Class 11 by T.J. Waters, In Retrospect by Robert S. McNamara, and especially, the latest, this blog post: Guest Post: Cameron on “A Response to a Most Remarkable Conversation”:

Hitler is oft’ brought up when looking for some legitimate reasons for violence. My question, now, is why did it reach that point in the first place? I am not suggesting we should have attempted to appease him. I am suggesting that failures abounded. Why did the entirety of Europe and the world at large sit by? Did they not see? Did they not recognize evil? Where were the thinkers? The writers? The scholars? I am not attempting a hasty blame game, I want to know the answers.

N.B. I am not here saying violence is wrong. Or violence is always wrong. What I am here saying is that the thinkers lost. The thinkers in Germany failed to stop their country from extending politics where it might not had to have gone. What thinkers did not lose? Maybe what I am saying is this: If thinking (and then talking and writing) are of any use, what use were they there? Now, we will recognize that the thinkers lost. The next questions might be: Did the thinkers have to lose? Did thinking lose? Was there anyone that saw this? What use is thinking, and what use is man, if the hellacious 20th Century happened? The same questions must be asked about every war…and what else?

I am not wishing to engage in fantasy, I am wishing to understanding the power and limitations of ideas.

What sort of man am I?

"What sort of man am I? I am one of those who would be glad to be refuted when saying a thing that is untrue, alas also to refute another if he said something inexact, not less glad to be refuted than to do it, since I deem it the greater blessing, in proportion as it is a greater good, to be released from that which is the greatest evil than to release another from it." - Socrates

Source: Gorgias by Plato
H/T: The Trivium by Sister Miriam Joseph