YouKnowWhoTheFuckIAM

I suppose I must be confused, your saying that the piece was interesting was just because it made you think about the phrase “Gettier attack”?

This “Gettier” attack seems to me to have no more interesting content than a “stopped clock”. To use an extremely similar, extremely common phrase, the New York Times would have been “right for the wrong reasons” to call Scott Alexander a racist. And this would be conceptually identical to pointing out that, I dunno, crazed conspiracy theorists suggested before he was caught that Jeffrey Epstein was part of an extensive paedophile network.

But we see this happen all the time, in fact it’s such a key building block of our daily experience that we have at least two cliches devoted to capturing it.

Perhaps it would be interesting if we were to pick out authentic Gettier cases which are also accusations of some kind, but it seems likely that in any case (i.e. all cases) where an accusation is levelled with complex evidence, the character of justification fails to be the very kind which would generate a Gettier case. Gettier cases cease to function like Gettier cases when there is a swathe of evidence to be assessed, because already our sense of justification is partial and difficult to target with the precision characteristic of unexpected failure - such cases turn out to be just “stopped clocks”. The sense of counter-intuitivity here seems mostly to be generated by the convoluted grammar of your summarising assessment, but this is just an example of bare recursivity, since you’re applying the language of the post to the post itself.

It’s from Maps of Meaning, per the caption, so no this is from his original theory of everything.

Nonetheless, to be perfectly honest, I honestly can’t complain that he put something weird like that in the book as such. What, after all, is actually wrong with it, assuming a certain amount of charity about context relevance? That it’s gross to recount weird sexually charged dreams you had about your grandmother?

For a psychologist in the tradition of Jung, and therefore to a great extent Freud, such material might actually be quite useful! Amongst the worst things therapy culture - and perhaps the whole ideology of post-Freud psychology/iatry/therapy - does is to rehabilitate prudishness about what it is and is not acceptable to talk about in our psychic lives, when liberation from those oppressive norms is precisely the best achievement of those aspects of Freud which remain uncontroversial (not to mention those which are only controversial for bad reasons).

You know the whole thing: “we don’t talk about that wanting to have sex with your mother stuff”, well why on Earth not? Amongst the most obvious things in the world is that people are incredibly weird and complex. Why cave in to propriety and ignore it?

Lots of people have experiences like this, and therefore by definition it’s important to discuss them - non-pathologically - if you want to understand (and improve) people’s psychic life.