Posts Tagged ‘philosophy’

Play the Ball

April 11, 2017 Leave a comment

When I engage in one of my (extremely infrequent) rants I often get a bit personal. I often describe the groups (it’s usually a group rather than an individual) under discussion in somewhat unflattering terms. Words like stupid, mindless, bureaucratic, corrupt, incompetent, and (good ol’ plain) scum tend to predominate.

If I use the search function on my blog for the word “scum” I come across criticisms of Ted Cruz, Paul Ryan, Jeb Bush, Martin Shkreli, Serco (a company that runs prisons in New Zealand), Alice Walton, the Genesis Energy board, the CEO of BP, a spokesman for Westpac bank, the National government, Ports of Auckland, Affco, Westboro Church, the people in charge of the global financial system in general, Fonterra, the American movie industry, the NZ Evangelistic Society, News Corp, and Theresa Gattung.

That’s quite a list, isn’t it? In my defence, I only used the word in 27 posts (out of a total of almost 2000) in almost 15 years of blogging, so I don’t over-use to quite the extent you might think, and there is a good mix there of politicians (usually of the right), corporate leaders, large businesses, and some more unpleasant examples of religious institutions.

But a basic tenet of good debating is to avoid informal logical fallacies, such as the ad hominem. So I should be criticising the idea or action, not the person involved. In other words, I should “play the ball, not the man” (or woman).

Like all informal fallacies though, the ad hominem isn’t necessarily always wrong. Sometimes an individual really does deserve severe criticism. While it might be something which has been done or said that I am most offended by, there’s still a person who who did it or said it, and I’m sure that a lot of bad things done by one person would not be done by another.

The response to criticism is often “I’m just doing my job” which is usually referred to as the “Nuremberg Defence” after the Nazis who used it at the Nuremberg war trials (it’s a real term so this is not an example of me breaking Godwin’s Law). I mentioned this subject in a post “The Nuremberg Defence” from 2014-11-20.

But people always have a choice. Given the same situation some people will make the wrong choice just because it’s easier, or they can use it for their own benefit, or they haven’t bothered checking the true consequences, or for many other reasons. In every case though, these decisions are made as a result of a character flaw in the individual.

I think a “better person” would not have done the same thing. They might not have simply refused an order, but they might have taken steps to minimise its harm, or to work “behind the scenes” to work against it, or at least to carry it out with some element of contrition.

So ad hominem attacks are OK, as long as the reason for the attack is clear. And the attack on the person should follow a reasoned critique of their behaviour, not the other way around. In other words, it is not OK to criticise something because a certain person did it (as I often see with criticisms of Donald Trump’s actions, not all of which are bad) but it is OK to say someone is a bad person because they did bad things (after why those things are bad is logically explained).

Informal logical fallacies are OK but it is important to remember that they are informal and are not infallible. Just because it looks superficially like an ad hominem has been used doesn’t mean the argument can be ignored. It does mean the argument should be looked at more carefully, but it’s important to remember that some people just aren’t as good as others.

And most importantly, it is essential to remember that often the people with the most power also have the greatest character flaws. My “scum list” above shows that very clearly!

What is Reality?

March 21, 2017 Leave a comment

You are probably reading this post on a computer, tablet, or phone with a graphical user interface. You click or tap an icon and something happens. You probably think of that icon as having some meaning, some functionality, some deeper purpose. But, of course, the icon is just a representation for the code that the device is running. Under the surface the nature of reality is vastly more complex and doesn’t bear the slightest relationship to the graphical elements you interact with.

There’s nothing too controversial in that statement, but what if the whole universe could be looked at in a similar way? In a recent podcast I heard an interview with Donald Hoffman, the professor of cognitive science at the University of California. He claims that our models of reality are just that: models. He also claims that mathematical modelling indicates tha the chance that our models are accurate is precisely zero.

There are all sorts of problems with this perspective, of course.

First, there is solipsism which tells us that the only thing we can know for sure is that we, as an individual, exist. If we didn’t then we couldn’t have the thought about existence, but the reality of anything else could be seen as a delusion. Ultimately I think this is totally undebatable. There is no way to prove that what I sense is real and not a delusion.

While I must accept this idea as being ultimately true I also have to reject on the basis that it is ultimately pointless. If solipsism is true then pursuing ideas or understanding of anything is futile. So our whole basis of reality relies on something which can’t be shown to be true, but has to be accepted anyway, just to make any sense of the world at all. That’s kind of awkward!

Then there is the fact that the same claims of zero accuracy of models of the world surely apply to his models of models of the world. So, if our models of reality are inaccurate does that not mean that the models we devise to study those models are also inaccurate?

And if the models of models are inaccurate does that mean there is a chance that the models themselves, aren’t? We really can’t know for sure.

I would also ask what does “zero accuracy” mean. If we get past solipsism and assume that there is a reality that we can access in some way, even if it isn’t perfect, how close to reality do we have to be to maintain some claim of accuracy?

And the idea of zero accuracy is surely absurd because our models of reality allow us to function predictably. I can tap keys on my computer and have words appear on the screen. That involves so much understanding of reality that it is deceptive to suggest that there is zero accuracy involved. There must be a degree of accuracy sufficient to allow a predictable outcome, at the level of my fingers making contact with the keys all the way down to the quantum effects working within the transistors in the computer’s processor.

So if my perception of reality does resemble the icon metaphor on a computer then it must be a really good metaphor that represents the underlying truth quite well.

There are areas where we have good reason to believe our models are quite inaccurate, though. Quantum physics seems to provide an example of where incredibly precise results can be gained but the underlying theory requires apparently weird and unlikely rationalisations, like the many worlds hypothesis.

So, maybe there are situations where the icons are no longer sufficient and maybe we never will see the underlying code.

The Opium of the People

January 13, 2017 Leave a comment

In this blog I have often portrayed the advantages I see in being an atheist compared with following a religion. But like all worldviews, atheism has some disadvantages as well. Religious people have three advantages over atheists, as I see it: they have a church which provides a benefit to their social life, they tend to donate more to charity, and they are happier.

All of these factors are documented in fairly credible studies so I don’t think they can easily be explained away. But, of course, I am going to try!

First, the social aspects of religion. There is no doubt that attending church helps bond people and gives them a group they feel they can belong to, get support from, and generally identify with.

Of course, there’s nothing stopping non-religious people from forming groups based on their shared values or interests, such as skeptics in the pub, atheist outreach, or groups based on any other activities (amateur astronomy, computer users, stamp collecting), but there is no doubt that church groups just seem to have an extra element the others lack.

There are negative aspects to this too, because being part of an in-group means that others are the out-group. So strongly bonded church groups do create a sort of “us and them” mentality. I have heard many members of one particular Christian sect ridiculing other Christians just because they belong to a slightly different group with almost indistinguishable beliefs. And their opinion of other religions and the non-religious can be even more extreme.

Another problem with these groups is that it discourages receptiveness to new ideas. If a person socialises with others who believe the same thing – however ridiculous those beliefs might be – they are unlikely to expand their horizons to encompass anything new. So a church group is like a trap which is hard to escape from.

What about charity? There are stats which indicate religious people do donate more than others. Unfortunately the stats don’t distinguish between donations which go to genuine charities and those which just go towards the church they belong to. Looking at the money involved in running some churches and the lavish lifestyles of some of the church leaders I would say that a lot of that charitable giving is wasted.

So now the big one: happiness. Research indicates that religious people are often happier. This observation is complicated by the fact that the most happy societies are those which exist in the least religious countries (Denmark, Sweden, Netherlands, Australia, New Zealand, etc). What’s going on here? Well it seems thet religion gives some individuals greater happiness but it reduces the happiness of society as a whole.

Why are religious people happy? Research indicates it is almost entirely due to the social cohesion they get from belonging to a group, but surely some of it must also relate to blissful ignorance!

So religious happiness might be a bit like the state of euphoria some people get from taking drugs. It’s not real, but it’s good while it lasts. And also like using drugs or alcohol, some people become happy and good natured and others turn bad.

As Karl Marx said: “religion is the opium of the people”. He realised the good and bad aspects of religion. Here is the full paragraph containing that quote: “Religious suffering is, at one and the same time, the expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.” And following that: “The abolition of religion as the illusory happiness of the people is the demand for their real happiness.”

So the analogy of religion as a drug leads to the idea that by being a “user” of religion the person avoids confronting real problems of the world and possibly improving the world to the point where real happiness is possible. Certainly denial seems a common attitude amongst religious people. And that is where the problem really arises.

But real happiness seems very difficult to achieve, so maybe the fake version provided by the opium of religion is the best alternative we can hope for. But that’s a rather unhappy thought!

What I Believe

December 27, 2016 Leave a comment

Just to show what a sad and annoying person I am, I have to admit to the following… On Christmas Day, between opening presents, watching bad movies, chatting with family, and drinking lots of wine, I was involved with a rather protracted and involved discussion on Christianity. Yeah a discussion (or should I say argument) about religion… on Christmas… seems perfectly appropriate to me!

The people I was debating with really had nothing. It was stuff like: believe in Christianity because it says so in the Bible. But that isn’t the subject of this post. During the discussion I was asked what I believe, and I realised that I have never really said what that is in a precise, compact form. So, without further preamble, here it is…

First, I want to know what’s true. I totally understand what solipsism is all about, and ultimately I agree that we can never know anything for certain. The whole universe, my total existence, and all the other people I know could all be an illusion. After all, many people with schizophrenia imagine they live in a world which, to me, seems delusional. And I could say something similar, to a lesser degree, regarding some people’s religious beliefs, but more of that later!

So it is more a convenience than a firm philosophical commitment when I say that I think an absolute reality exists. If it doesn’t then I really can’t see a lot of point in trying to understand anything.

The next question is, can we ever know what this reality is? Well no. I don’t think we can ever truly know if any understanding we have is ultimately correct. But I do think we can get very good approximations with a high degree of confidence regarding our theories of reality.

So how should we establish what these best explanations are? Basically, we should use the scientific method. That is, we find a way to test whether theories are right or wrong using objective, repeatable, and neutral experiments and observations.

Since there is always uncertainty I have an arbitrary point where I accept someting as true (at least in the interim). That point is is at a fairly high level. I would prefer to think that something is false when it later turns out to be true, than to accept something as true and then find it wasn’t. Believing something which is untrue leads to too many consequences which I cannot accept.

So that covers the more mechanical aspects of my philosophy, now what about the more tenuous concepts such as morality? I guess basically I am a utilitarian. I think we should aim for the greatest good for the greatest number. But it is well known that simple utilitarianism breaks down in many situations (the famous trolley problems demonstrate this quite well) so it can’t be that simple.

But humans are a social species and we have evolved a strong sense of empathy. This is both a biological and a social phenomenon and it changes over time. There seems to be clear evidence that human society is getting better. Steven Pinker has demonstrated this quite convincingly in his book “The Better Angels of Our Nature” and I think it is clear that, despite the very real problems we face today, that human society is less violent, more tolerant, and more fair than in the past.

So when the majority of humans have an “inner feeling” for what is right and wrong I think we should take notice of that. This means that morality isn’t absolute and there is no inherent right and wrong, but I’m OK with that.

So that’s the physical and social worlds taken care of. What about the spiritual or supernatural world? Well, my thoughts on that depend on your definitions of the words. I can say that every atheist I know claims to have a spiritual aspect to their life without believing in the supernatural. So I think my connection with the beauty of music, art, and just the grandeur of the real universe is at least as significant as any religious person’s connection with their (imagined) god.

Of course, it is difficult to prove this using the science I have recommended above, so this is a conjecture on my part more than a statement of fact. However I feel I am missing nothing when a religious person says they “feel sorry” for me because I don’t have a connection with their particular god. I have a connection with the real universe, which I think is far more impressive.

And I totally reject the existence of the supernatural. This is more a matter of definition than anything else. If there was a god, for example, which interacted with the real world, then I would claim that is really just another part of the natural universe and could be studied by science. If that god lived in another “dimension” and never interacted with our universe then I say it doesn’t exist. I’m not saying that as an approximation, I’m saying it literally doesn’t exist.

Finally, I do use a few shortcuts when discussing aspects of the world using my philosophy. I say certain things are “facts” for example, such as evolution and the Big Bang. But I’m not trying to say those phenomena are true beyond any possible doubt. There is always room for doubt (see my first few points above) but the certainty is sufficient that using the word “fact” is a fair shortcut instead of having to say “99.9% certainty”.

Also, there is “no doubt” (again there is some doubt, but such a small amount that ignoring it is fair) that evolutionary processes happened, and that something started our universe 13.7 billion years ago, but the exact details of what really happened are not yet known. So the fact of evolution happening and the theory explaining how it happened are two very different things.

Finally I should use the philosophical points I have outlined above to answer the “god question”. Is there a god? Well, I cannot see any good reason to think so. The closest thing to actual evidence I think is the apparent fine-tuning of the universe. But even that doesn’t help much because if we accept the universe has been fine-tuned by a god that just pushes the question back to where did that fine-tuned god come from?

And as far as the big religions are concerned I find them ridiculously non-compelling. I’m confident of one thing: if there is a god it bears absolutely no resemblance at all to the vile, homicidal megalomaniac described by the Abrahamic religions! And the other religions, such as Hinduism, also seem to be using human attributes to create gods with varying levels of appeal.

So if gods don’t seem too credible, what about prophets, such as Jesus? Well, I go around in circles on Jesus a bit. Sometimes I think he didn’t even exist and others I think a person with some of his described attributes might have been the basis of the legend.

But let’s use my points from above to examine the Jesus myth. Are there any physical elements which we could check against facts? Well yes, there are. There are several events described in the Gospels which we could check, such as the star described (in just one Gospel) at the birth, the darkness at the crucifixion, not to mention the saints rising from their graves at that time.

There should be obvious historical references to these, but there’s nothing. Not a thing. And that’s just the beginning. There are ridiculous inconsistencies in the different portrayals of his alleged life. And those are just between the four gospels arbitrarily chosen as canon by the early church. If you look at the other alternatives they conveniently ignored then the situation is much worse.

So really, no sensible, honest, knowledgeable person can possibly take the Christian story seriously as a statement of fact. So why do so many, quite intelligent people do that? Well it’s simple self-delusion in most cases. These aren’t bad, or ignorant, or corrupt people in most cases, they have simply fooled themselves.

Finally, what about the philosophical and moral messages of Christianity? Well I freely admit there are some good, positive moral stories in the New Testament. But there are a lot of really horrible stories too. And there is a lot of good, positive philosophy in many other sources. So my conclusion is that we should use the Bible, along with every other source we can find, to guide us on our path to establishing our own personal morality.

In fact, I think that is what everyone does anyway. Even people who say their morality comes from a god, or a holy text, or a prophet are really fooling themselves. Their morality comes from themselves because it is they who decide which god, which holy book, or which prophet to follow. And it is they who decide how to interpret those sources. In the end, their morality is no more objective, absolute, or inspired than mine.

Well I think I’ve said enough at this point because this post is already longer than what I usually try to write. If anyone can see an error in my logic please comment. I’m more than happy to correct any errors I have made in either fact or logic.

No Answers

October 19, 2016 7 comments

It’s unusual for me to be uncertain about stuff. I mean, I am always prepared to change my opinion on anything, if I’m shown new information, but until that happens I usually have a fairly well established position on most things. Here are some examples: most climate change is caused by humans, almost certainly true; fluoride in water is overall beneficial, yes very likely; humans have been to the Moon, no reason to doubt it; the official story of the 9/11 attack is accurate, probably fairly close to being true; evolution is a fact, there is no alternative; etc.

But there are a few things I’m not so certain about. I don’t even have a consistent interim position on these. Some times I will be pro and others anti. And these are some of the most interesting questions in modern society. Let’s have a look at a few of these issues…

Is abortion morally OK?

I know the arguments that abortion is about a woman’s right to choose what happens to her own body, but it isn’t that simple, is it? There is another body involved, even though that is currently sustained by the woman. When does a fertilised egg become a foetus and when does that become an unborn child, and when does that become a unique conscious entity? There are no objective answers and any answers we might have are largely arbitrary.

It seems that in the early stages before any sort of nervous system has developed it would be hard to call the foetus a unique entity, but when does that change? It’s a difficult one and the current limits are arbitrary and could be debated either way.

I know a lot of people hold strong positions on this issue on both sides: some are anti-abortion for irrational religious reasons and some are pro- for equally irrational feminist reasons. I’m just honest enough to say I don’t know.

Does conventional economics produce good outcomes?

Clearly the answer to this question depends on the exact definition of “conventional economics” and “good” but I think most people have a fair idea of what I am talking about. I often argue for a more socialist approach to running our economies, but socialism has been conspicuously unsuccessful in its more pure forms. Of course, I would say those examples (such as the USSR) aren’t the sort of socialist principles I’m talking about, but it does weaken the argument.

On the other hand, free markets, globalisation, and unregulated labour markets seem to clearly produce poor outcomes for the majority. But many people would say that the perceived deficiencies are still less pernicious than those of other economic systems.

I have heard good arguments for greater economic freedom and equally good ones for greater state control. The problem is I trust neither government nor big business! So again, I don’t know where the best balance lies, although I tend to think we need a bit of a correction to the left from the way things are now.

Was Jesus a real person?

If Jesus actually existed and the stories about him are even mostly true then that makes a big difference to my perception of the world. I see practically no reason to believe any of the supernatural aspects of the Jesus story because they are inconsistent and totally unsupported by other sources outside of the Bible, but the question on whether he existed at all is more interesting.

A lot of the time I see the evidence for his existence as being so poor that it just isn’t worth taking seriously. But then I see that most scholars – including many who aren’t specifically Christian – do strongly support the idea he existed, even though they usually reject the religious enhancements to his story, like the virgin birth, miracles, and resurrection.

I’m currently in a phase where I say he didn’t exist in any form which would be remotely similar to the Biblical account, but who knows, tomorrow I might read another opinion and tend more to the idea that someone who was a great teacher and proponent of peace and good moral standards did exist and that the Bible stories are based on this.

Is the common interpretation of quantum mechanics real?

The deeper science probes into the inner workings of the universe the more bizarre and incomprehensible reality seems to become. Relativity, with its warped space and time, speeding up and slowing down of time, and other bizarre effects seems odd enough, but that is nothing compared with quantum theory.

Is wave particle duality a real thing? It seems to me that fundamental particles are probably not either waves or particles depending on the experiment we perform on them. More likely they are neither but can be interpreted as either as a sort of shorthand to their true form.

And what about the many worlds interpretation of quantum mechanics? Does the observer cause the wave function to collapse and define reality? I don’t think anyone really understands the question and certainly no one has a good answer. Like Richard Feynman said: if you think you understand quantum mechanics you obviously don’t know anything about it! (slightly paraphrased)

Do we have free will?

I have heard good arguments both ways on this one too. Usually ideas on this diverge for two reasons: either the person has a religious, philosophical, political, or other irrational worldview which requires free will to be real or an illusion; or the person has an unusual interpretation of what “free will” really is.

I generally say that, according to my defintion, we don’t have free will, but I would have no choice but to believe in free will if good enough evidence arose. There, read that last sentence again and tell me I have free will!

There’s no reason to think that all questions have an answer and maybe I have just chosen what I sometimes call “un-questions”. All I know is that even if no answers exist it’s kind of fun to try to find them.

My New Party

October 8, 2016 Leave a comment

I have noticed recently that many of my interactions on the internet have become more confrontational and argumentative. That might be because I frequent places where robust debates are likely, or maybe it’s just that I am a cantankerous old fart!

But seriously, the problem is that I seem into get equal amounts of trouble in discussions (or debates or arguments) with liberal left people as I do with libertarians or conservatives. Of course, it goes without saying that I get into vigorous debates when visiting climate change denial, anti-vaccination, pro-gun, and creationist web sites, but there should be no surprises there.

I personally think my refusal to accept the norm is a good thing because it means that I am not too devoted to a particular dogma and that I think for myself. As Mark Twain said “whenever you find yourself on the side of the majority, it is time to reform.”

So let’s look at what I think are the good and bad points of the different political ideologies I get into debates over…

I have the greatest attachment to liberalism and the politics of the left and, if I do a political evaluation, this is the area I am usually assigned to. But there are some bad aspects of it which I strongly object to. Mainly that would be political correctness and naive acceptance of naturalistic claims.

So when I see things like “we can learn a lot from Maori, they have a special connection with nature” I call BS on that. It might be true, but there is no real reason to think that it is, and I could produce some points which would contradict the idea. The main reason people believe it is pure political correctness and very few can defend the idea beyond repeating meaningless catch-phrases.

And when I see “we need to abandon modern chemical farming and especially genetic engineering because the natural, organic approach is much safer and better for society” I call BS again. And like the previous point, it could be true, but there is no consistent evidence to suggest that it is, and I could produce a lot of information which is contrary to the idea.

So what about libertarianism? Well I have a sort of love/hate relationship with it, because it does have maximum freedom and minimum interference with individuality at is core (which I like), but it also strongly supports privatisation and pure capitalism which I overall disagree with.

So I would generally support the libertarian social agenda of maximum freedom but I think there is strong evidence that rampant private enterprise can never be good for society and that it inevitably ends up taking away any advantages the social agenda might provide.

And so on to conservatism. Actually, I think there is some merit in its purported philosophy of looking at how things have been done in the past and not going ahead with change unless there is ample evidence that it is going to produce a better outcome, but that’s not where it usually ends.

Because many conservatives take things far beyond that and oppose change even when there is no real reason to think it will be problematic and fairly good evidence to say it would result in a more free and progressive society. On the positive side, conservatives tend to be extremely critical of political correctness and I definitely approve of that!

None of the major political philosophies suit me so, as many people have suggested (as a joke), maybe I should start my own party with my own special philosophy. It would be called the “Rationalist Party” and it would reject all of the weaknesses of the existing political camps.

We would have none of the political correct nonsense the liberals refuse to question, none of the dogmatic attachment to privatisation and free markets the libertarians treat as almost a religion, and none of the failure to move forward with new ideas the conservatives suffer from.

It would be the perfect political system, but rational people never or rarely want to get involved in politics, so I guess it will never happen.

A Real Prisoner’s Dilemma

October 4, 2016 Leave a comment

I have already discussed the prisoner’s dilemma in a couple of previous posts but I want to re-examine its implications here because it’s just really cool, and (predictably) I have been listening to another podcast which mentioned it in relation to game theory recently.

The prisoner’s dilemma is a sort of thought experiment in philosophy or game theory. Here’s a statement of the dilemma from Wikipedia…

Two men are arrested, but the police do not possess enough information for a conviction. Following the separation of the two men, the police offer both a similar deal – if one testifies against his partner (defects/betrays), and the other remains silent (cooperates/assists), the betrayer goes free and the cooperator receives the full one-year sentence. If both remain silent, both are sentenced to only one month in jail for a minor charge. If each “rats out” the other, each receives a three-month sentence. Each prisoner must choose either to betray or remain silent; the decision of each is kept quiet. What should they do?

Let’s look at the options here. I’ll call the two prisoners Al and Bob. If Al betrays Bob but Bob keeps quite then Al goes free and Bob gets 1 year. The same happens in reverse. If both Al and Bob keep silent then they both get 1 month. If each betrays the other they both get 3 months.

Now look at it from Al’s perspective. If Bob will betray him he is better to also betray Bob because he will get 3 months instead of a year. If Bob won’t betray him he is still better to betray Bob because he goes free instead of getting 1 month. But Bob is also thinking this way, meaning that the inevitable outcome is that both get 3 months.

The above assumes each is thinking independently (which must happen because the problem above specifies that “the decision of each is kept quiet”). What would happen if they could cooperate or if both knew the other’s intention before they decided? Clearly in that case both would remain silent and get 1 month each.

Notice that each individual making the most rational decision does not result in the best outcome for either.

This isn’t just a fun game because the original work on this was done in the US during the Cold War in relation to the best way to respond to the USSR’s war efforts.

Now let’s see how it might apply in real life. A recent controversy here in new Zealand involved management of fish by commercial fishing companies. We have a quota management system to prevent over-fishing and potential destruction of fish stocks, but surely if the fishing industry acted rationally that shouldn’t be necessary, should it?

If we apply the principles of the prisoner’s dilemma to this situation it is obvious why regulation is necessary…

Let’s say there are two fishing companies operating in this particular area. I will call them A and B. They both know they can either catch a sustainable share of the fish and ensure the long term survival of the fishery, or they can just go out and catch as much as they can.

Let’s look at this from A’s perspective. If B cheats then A is better to cheat as well because the fish will run out but at least A would have made a lot of money before that happens. If B doesn’t cheat then A is still better to cheat because the number of fish will be reduced but A will make a lot of money at the expense of B.

But again, if they both cooperate then both can make a moderate amount while ensuring that the fish survive indefinitely which ensures both company’s survival.

When you start thinking this way examples are everywhere, especially where multiple entities are competing over limited resources (climate change mitigation is an obvious example). In other words, in exactly the situations where conventional economic theory thinks that free competition is the best solution. Clearly it is wrong.

So in theory truly free competition as espoused by neo-liberal economics will never work. It just can’t. Is the usual alternative – government regulation – any better? Well, in theory it is, but only if we assume that the government acts rationally and tries to optimise the rules for the long-term benefit for the majority.

But in too many cases the government simply acts as another participant in the prisoner’s dilemma scenario. It makes short-term, self-serving decisions which don’t give an optimal result for either society or for even itself.

There is one advantage that democratic governments have though. They are ultimately given power through a majority vote which, theoretically at least, represents the thoughts of the people. Private companies don’t have this restriction.

But there is one last factor I should mention here. The prisoner’s dilemma changes completely when the participants know what the others are doing. If all the participants cooperate and act rationally then the best outcome always results. So the key to getting the best outcome seems to be total openness and complete participation by all affected parties.

That sort of sounds like a democratic political model with a Keynesian style economy (I would advocate for a greater degree of control than Keynes did). But it should be the model we always hear about in theory, not the imperfect version we see in real life.