If the light-show actually happened, it *might* be worth it.

 

-Catharine A. MacKinnon, Toward a Feminist Theory of the State

Dress rehearsal tonight, been practising like a mad fool.  We have a full line up. Starting with Rheinberger’s lovely Stabat Mater:

Then a Schubert Mass :

Some Mendelssohn:

And some Mozart :

It is going to be a great concert. :)

A couple of minutes of interesting psychology/philosophy to start your day. :)

The pull quote – “Stop pretending like white women’s whiteness somehow erases the sexism they face.”

Defending against the Echo Chamber effect is difficult as we naturally seek familiar points of view that reinforce our own.  Discourse has always been the key factor in helping people check their views against others and find the experts that they can put their confidence in.  Engaging with others, especially with differing points of view, is important to one’s intellectual health.

This quote from C Thi Nguyen writing for Aeon magazine describes the experience of what reasoning within an echo chamber or epistemic bubble is like:

“This is an explanation in terms of total irrationality. To accept it, you must believe that a great number of people have lost all interest in evidence or investigation, and have fallen away from the ways of reason. The phenomenon of echo chambers offers a less damning and far more modest explanation. The apparent ‘post-truth’ attitude can be explained as the result of the manipulations of trust wrought by echo chambers. We don’t have to attribute a complete disinterest in facts, evidence or reason to explain the post-truth attitude. We simply have to attribute to certain communities a vastly divergent set of trusted authorities.

Members of an echo chamber are not irrational but misinformed about where to place their trust

Listen to what it actually sounds like when people reject the plain facts – it doesn’t sound like brute irrationality. One side points out a piece of economic data; the other side rejects that data by rejecting its source. They think that newspaper is biased, or the academic elites generating the data are corrupt. An echo chamber doesn’t destroy their members’ interest in the truth; it merely manipulates whom they trust and changes whom they accept as trustworthy sources and institutions.

And, in many ways, echo-chamber members are following reasonable and rational procedures of enquiry. They’re engaging in critical reasoning. They’re questioning, they’re evaluating sources for themselves, they’re assessing different pathways to information. They are critically examining those who claim expertise and trustworthiness, using what they already know about the world. It’s simply that their basis for evaluation – their background beliefs about whom to trust – are radically different. They are not irrational, but systematically misinformed about where to place their trust.

Notice how different what’s going on here is from, say, Orwellian doublespeak, a deliberately ambiguous, euphemism-filled language designed to hide the intent of the speaker. Doublespeak involves no interest in clarity, coherence or truth. It is, according to George Orwell, the language of useless bureaucrats and politicians, trying to go through the motions of speech without actually committing themselves to any real substantive claims. But echo chambers don’t trade in vague, ambiguous pseudo-speech. We should expect that echo chambers would deliver crisp, clear, unambiguous claims about who is trustworthy and who is not. And this, according to Jamieson and Cappella, is exactly what we find in echo chambers: clearly articulated conspiracy theories, and crisply worded accusations of an outside world rife with untrustworthiness and corruption.

Once an echo chamber starts to grip a person, its mechanisms will reinforce themselves. In an epistemically healthy life, the variety of our informational sources will put an upper limit to how much we’re willing to trust any single person. Everybody’s fallible; a healthy informational network tends to discover people’s mistakes and point them out. This puts an upper ceiling on how much you can trust even your most beloved leader. But inside an echo chamber, that upper ceiling disappears.

Being caught in an echo chamber is not always the result of laziness or bad faith. Imagine, for instance, that somebody has been raised and educated entirely inside an echo chamber. That child has been taught the beliefs of the echo chamber, taught to trust the TV channels and websites that reinforce those same beliefs. It must be reasonable for a child to trust in those that raise her. So, when the child finally comes into contact with the larger world – say, as a teenager – the echo chamber’s worldview is firmly in place. That teenager will distrust all sources outside her echo chamber, and she will have gotten there by following normal procedures for trust and learning.

It certainly seems like our teenager is behaving reasonably. She could be going about her intellectual life in perfectly good faith. She might be intellectually voracious, seeking out new sources, investigating them, and evaluating them using what she already knows. She is not blindly trusting; she is proactively evaluating the credibility of other sources, using her own body of background beliefs. The worry is that she’s intellectually trapped. Her earnest attempts at intellectual investigation are lead astray by her upbringing and the social structure in which she is embedded.”

Nguyan suggests at the end of his article that the expression of earnest good will toward others inside echo chambers is the most successful way of freeing people from their convictions, as often, those within echo chambers are defended against the presentation of contrary evidence.

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