Monday, November 7, 2022

99 - Trusting Untrustworthy Machines and Other Psychological Quirks



In this episode I chat to Matthias Uhl. Matthias is a professor of the social and ethical implications of AI at the Technische Hochschule Ingolstadt. Matthias is a behavioural scientist that has been doing a lot of work on human-AI/Robot interaction. He focuses, in particular, on applying some of the insights and methodologies of behavioural economics to these questions. We talk about three recent studies he and his collaborators have run revealing interesting quirks in how humans relate to AI decision-making systems. In particular, his findings suggesting that people do outsource responsibility to machines, are willing to trust untrustworthy machines and prefer the messy discretion of human decision-makers over the precise logic of machines. Matthias's research is fascinating and has some important implications for people working in AI ethics and policy.

You can download the episode here or listen below. You can also subscribe on Apple Podcasts, Stitcher, Spotify and other podcasting services (the RSS feed is here).

 

Relevant Links




The Normative Significance of Future Moral Revolutions (New Paper)

Myself and Jeroen Hopster (Utrecht University) have just published a new paper on the normative significance of future moral revolutions. It starts with the idea that social moral belies and practices have changed in the past and are likely to change again in the future. It then asks the question: what significance does this (likely) fact have for our current normative practices. It outlines eight potential responses, drawing on themes and ideas in the existing literature on moral change and the impact of technology on morality. The paper is available open access. Full details below.


Title: The Normative Significance of Future Moral Revolutions

Links: Official (open access)

Abstract: Since moral revolutions have occurred in the past, it seems plausible to suppose that they will occur again in the future. What significance, if any, does this prospect have for our present normative outlook? This paper identifies eight ways in which this question may be answered, drawing on recent arguments in the philosophical literature. Our aim is not to vindicate any of these purported normative responses as correct. Instead, our aim is taxonomic and synoptic: we provide an overview of the different responses that the prospect of future moral revolutions gives rise to and analyze how these responses are modulated by judgements of certainty and uncertainty, whether they are practically or epistemically oriented, and to what extent they depend on ethical and metaethical assumptions. 


One of the key insights from the paper is how our normative response to the future depends on judgments of certainty/uncertainty. This is summarised in the table, extracted below.




 

Monday, October 17, 2022

Aquinas's Second Way: An Analysis



My first love was philosophy of religion. When I started writing this blog, 90% of the articles were about this topic. Over the years, as my professional interests have moved into the domain of applied ethics, particularly the ethics of technology, my focus on this blog has shifted in sync. But I still read about the philosophy of religion when I get a chance, and I like to return to the topic when I can. So that's what I am going to do in this article.

In recent years, there has been a resurgence of interest in 'medieval' or early renaissance philosophy of religion, in particular in classical metaphysical proofs of God's existence such as those found in the work of Thomas Aquinas. I think this may be because of the indefatigable advocacy of someone I whose views I will discuss later in this article. But I could be wrong. Either way, I think classical arguments for the existence of God do deserve some reconsideration. Medieval, scholastic philosophy often gets short shrift from modern thinkers, probably because it is so deeply interwoven with unquestioned religious commitments, but there is more to it than meets the eye. It is very technical and sophisticated, and once you get to grips with its unique vocabulary and style there is argumentative weight to it. Certainly, I have grown to appreciate it more as I have read more of it.

In this vein, I would like to consider one of Thomas Aquinas's famous proofs (or 'ways' of proving) God's existence: the Second Way. This is the argument for the existence of God that stems from the need for a sustaining cause of all efficiently caused things. I'll review the argument in two main stages. First, I'll look at a standard translation of the Second Way, analyse the argument that emerges from this bit of text and offer some sceptical observations. Second, I'll consider an attempt to provide a sophisticated interpretation of this argument -- one more grounded in Aquinas's metaphysical presumptions -- from Edward Feser. I will also offer some sceptical observations about this sophisticated interpretation.

Everything I write comes from a sceptical perspective. Longtime readers will know that I am not a religious believer and I don't try to conceal this fact. Nevertheless, I am not necessarily interested in 'refuting' the Second Way. Like most arguments of its type, I think it is essentially inconclusive because it requires too many, unproven metaphysical assumptions to work. But I also think that a full 'proof' of a naturalistic or nontheistic worldview requires similar assumptions. Establishing worldviews is hard, and I don't think I or anyone else is capable of definitively doing so. We can only offer more or less plausible arguments for different possibilities. I think the Second Way is intriguing, but it does not convince me that I should abandon my naturalistic predispositions.

Let me try to explain why I think this.

 

1. A First Pass on the Second Way

Here's a standard translation of Aquinas's Second Way:


"The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God."

 

It is impossible to understand this argument without having some idea of what Aquinas means by 'efficient cause'. The concept is inherited from Aristotle, who distinguished between four kinds of cause: material, formal, final and efficient. The standard gloss on efficient causation is that it is the type of Aristotelian causation that corresponds most readily to our 'everyday' or 'commonsense' understanding of causation. If I say that X is the efficient cause of Y, I am saying something like 'X brings it about that Y' or 'X is responsible for the changes that make it the case that Y'.

To make this more concrete, let's consider an example. I am currently sitting at my desk writing this article on my computer. How was this state of affairs caused to be? What sequence or chain of causation brings about this state of affairs? Obviously, there is a sequence of prior events that made this possible: I woke up this morning, put on my clothes, had breakfast, walked from the kitchen to my desk, sat down, opened my word processor and started typing. This chain of events constitutes one set of efficient causes of my being at my desk. In addition to this, there is also a set of concurrent physical and natural forces that sustains my presence at the desk: my desire to write this article, the chemical, electrical and nuclear forces that bind together the atoms that make up the chair and my body (and the computer), the force of gravity that stops both myself and the chair from floating into the ceiling. These concurrent forces also represent a chain of efficient causes, though one that may not always be appreciated (as we'll see, this idea becomes crucial to Feser's interpretation of Aquinas's argument).

Hopefully that makes sense. With that clarification out of the way, we can turn to consider how best to reconstruct the argument in the quoted passage. As is typical of Aquinas, it is a dense network of premises and conclusions, consisting of both a primary argument and some sub-arguments. Here's my reconstruction of the primary argument:


  • (1) The world of the senses presents to us an order of efficient causes (i.e. a set of events, objects, states of affairs that have been efficiently caused to be in their present state/form).
  • (2) No member of this order of efficient causes (the one presented to our senses) can be the cause of itself, i.e. every member is caused to be by some other member that is 'prior' to itself.
  • (3) The chain of efficient causes cannot continue to infinity.
  • (4) Therefore, there must be a first member of the order of efficient causes that sustains this order in existence.
  • (5) The first member of the order of efficient causes must be God (or is most likely to be the God of classical theism)
  • (6) Therefore, God exists.

There is also then a subargument offered in support of (3) that works something like this:


  • (3.1) If there was an infinity of efficient causes, then there would be no first member of the order of efficient causes.
  • (3.2) If there were no first cause in the order of efficient causes, then there could be no intermediate or final member of the order (because the first causes the intermediate which, in turn, causes the final)
  • (3.3) But clearly there are intermediate and final members of the order of efficient causes (the evidence of our senses is clear)
  • (3) Therefore, the chain of efficient causes cannot continue to infinity.

I've mapped this argument, using MindMup argument visualisation software, below. Apologies for the change in numbering - this is an automatic feature of the software that I do not know how to change. The logic is still the same. 




What do we make of this argument? First, note how the argument focuses on the 'world of our senses', i.e. the empirical reality we experience on a day-to-day basis. This might be important. Aquinas is not making claims about causation beyond the physical world or about the impossibility of infinite sets of abstract objects (numbers) or events (thoughts in the mind of God). His argument is focused on the impossibility of infinite chains of causation in the world which we interact with every day (note, Feser, who I discuss below, seems to disagree with this limitation on the argument). Second, unlike other cosmological arguments -- William Lane Craig's Kalam argument being the obvious example -- Aquinas's argument is not, primarily or necessarily, about the impossibility of an infinite past sequence of events; it is about the impossibility of infinite chains of causation. This might be confusing because Aquinas uses temporal-sounding language (at least in this translation) to refer to 'prior' causal states, but this is really to denote causal priority and not temporal priority.

With those clarifications out of the way, let's consider the merits of the argument itself. Some of the premises seem uncontroversial. In its current form, I have no qualms about premise (1) though I might change my opinion on this in a moment when I consider Feser's interpretation. Based on my simplistic reconstruction there is nothing controversial about it: we do see chains of efficient causation in the everyday world. Similarly, I have no qualms about premise (3.1) or (3.3). The former is an obvious implication of what it means to have an infinite set of 'prior' causes and the latter, again, seems like an uncontroversial inference from the data presented to our senses.

The other premises, however, strike me as being more controversial. Take premise (2) for starters. As with all theistic arguments, Aquinas has to do some special pleading here. He has to argue that nothing can be the efficient cause of its own existence, *except God*. What justifies this exception? Theists always have some argument for this. Aquinas's version seems to be that God's essence is to exist and so He can be the sustaining cause of his own existence (we'll say more about this below), but this type of argument never seems wholly persuasive to me. Why is it only God that has this special property or power? Could there not be some utterly simply metaphysical substance -- perhaps the simplest most basic form of matter or energy -- that has this power but lacks the other attributes associated with God (mind, creative agency, omniscience etc). To me, this seems like a plausible metaphysical starting point, although, as with God, I don't think there is any decisive evidence in favour of it. Furthermore, even if you reject that, there are some possible counterexamples to (2). I am not personally a believer in libertarian free will -- roughly the view that humans can be the originating cause of their own actions -- but if I were then I might wonder whether every act of free agency violates premise (2). There is certainly an argument to be made to that effect. It is central to the libertarian view, after all, that there are no necessary or sufficient prior efficient causes of your act of free agency.

Moving on to premise (3), this is probably the most philosophically contentious premise. This may be why Aquinas dedicates a sub-argument to it. Like many atheists/naturalists, I don't find this premise and its supporting sub-argument (particularly premise 3.2) to be persuasive. There is supposedly a puzzle (or contradiction or absurdity) inherent in the idea of an infinite series of 'prior' causes. The puzzle is often framed as a question: If the series continues indefinitely in the prior direction (be that causal or temporal) then how did we ever end up in the present? To get to the present event/object/state of affairs, there must be a finite prior series that enables us to get from there to here. But I don't see the puzzle. Assuming that nothing (other than God) can be a cause of itself (and, as should be clear, from my comments on premise 2, I don't assume that), then all that matters for causation purposes is that for every identifiable member of the series there is some 'prior' cause. Continuing this chain infinitely in the prior direction then makes sense because it ensures that every member has a prior cause. You could even use this observation to flip premise (3) on its head and say that if the present is to have a causal explanation then there *must* be an infinite series of efficient causes.

There is nothing new in this observation. Hume made it years ago and, from what I have read of it, Aquinas appears to have accepted it when it comes to historical series of events. He did not, for example, think that you could prove that the universe had a beginning by philosophical argument alone.


"St. Thomas did not believe that it can be proved philosophically that the world was not created from eternity: he admits the abstract possibility of the world's creation from eternity and this cannot be admitted without the possibility of a beginningless series being admitted at the same time" 
(Coplestone, History of Philosophy Volume 2, p. 341)

 

Nevertheless, he seems to have thought that there was something different about concurrent efficient causes. I'm not sure why. I appreciate that some people find the idea of infinite series of prior causes puzzling but, to my mind, they are no more puzzling than the idea that there is some uncaused first cause that brings the series into existence out of nothing. When we get to such abstruse metaphysical realms, it is all a little puzzling and counterintuitive.

Finally, moving on to premise (5), it is pretty obvious from my formulation, and from the quoted passage stating the Second Way, that this argument is under-defended. Nothing in the prior premises explains why the first cause must be God, or have the attributes of God as classically conceived. To be fair, Aquinas has plenty of reasons for thinking that the first cause ought to have those properties, but it takes reams of complex argumentation to support that point of view. The Second Way, in and of itself, can only get you to the view that there must be an uncaused first cause of the series of efficient causes. Whether that first cause is God, is another matter. I would add that the God of classical theism is quite an abstract and, dare I say it, bloodless character. He is perfectly simple, timeless, immutable and impassible. He is a long way from the more personable and interventionist God that most religious believers (Christians included) worship.

These objections to the original formulation have been added to the argument map, below.




2. Feser's Interpretation of the Second Way

As noted at the outset, the first run through of Aquinas's argument is based on my own interpretation of the text. In recent years, the foremost apologetical interpreter and defender of Aquinas's argument is, probably, Edward Feser. Indeed, Feser has somewhat single-handedly rehabilitated classical metaphysics and the associated proofs of God's existence, and made a powerful case for them to be included in the armamentarium of the theistic apologist. To be clear, interest in classical arguments and metaphysics has never entirely waned in academia or in religious institutions (perhaps most notably the Catholic church). But I do think Feser is responsible for 'popularising' these arguments for a new generation of religious defenders.

Anyway, in his book Aquinas, Feser argues that many lay interpreters of Aquinas get his arguments wrong because they are not sufficiently well-versed in the rich metaphysical schema that Aquinas presupposes for those arguments. He may be right about this. I certainly have some famous 'sceptical' books on my shelves that give Aquinas an unduly short shrift (Michael Martin's Atheism: A Philosophical Justification is an obvious example of this). I want to avoid making the same mistakes so I will try to learn from what Feser has to say. I also want to be clear that although I am referring to this as Feser's interpretation of the argument, I don't think it is unique to him nor do I believe that he would he claim that it is. For instance, Frederick Coplestone offers a similar (albeit much shorter) interpretation of the Second Way in his History of Philosophy.

Two important conceptual distinctions undergird Feser's interpretation of the argument. The first is the distinction between causal series per accidens and per se. I have essentially distinguished between these already but not using this terminology. A causal series per accidens is organised linearly through time: an event at T1 causes an event at T2 and so on. A causal series per accidens is organised 'hierarchically' as a set of concurrently sustaining causes. Think back to my example of sitting at the desk. As mentioned, there is a set of sustaining causal forces that ensures that I stay seated at my desk writing this article: the mental desire to do so, the chemical, electrical and nuclear forces binding the atoms together in my body, chair and computer, the force of gravity holding us down to the Earth's surface, and so on. These forces are arranged in a causal 'stack' that operates concurrently, not in a linear sequence.

Why is this conceptual distinction important? Because Feser argues that Aquinas's argument is only about causal series per se and not per accidens. This is something that other interpreters agree upon, e.g. Coplestone argues that Aquinas's argument is about 'vertical' causation and not 'horizontal' causation, and uses this terminology in a manner similar to the per accidens and per se terminology. This is an important correction but, for what it is worth, I think that for anyone not well-grounded in the broader Thomistic metaphysics the assumption that the argument might be referring to linear causation as well is understandable. My reading of the literature on the Aristotelian notion of 'efficient causation' suggests that it can be understood to cover linear causation.

In any event, you may still be wondering: why does limiting the argument to per se causal chains matter? The answer is that there is something unique about per se causation: each member of the set of per se causes must exist at the present moment in order for the causal chain to give rise to the relevant effect. This is different from linear causation where prior members might pass in and out of existence without affecting the existence of the present effect. Here's how Feser puts it, referring to an example of causation involving a hand moving a staff, which is taken directly from Aquinas:


"Contrast this with a causal series ordered per se or 'essentially'. Aquinas's example from the First Way of the staff which is moved by the hand is a standard illustration, and we can add to the example by supposing that the staff is being used to move a stone, which is itself moving a fallen leaf. Here the motion of the leaf depends essentially on the motion of the stone, which in turn depends on the motion of the staff, which itself depends essentially in turn on the motion of the hand. If any member of higher up in the series ceases its causal activity, the causal activity of the lower members will necessarily cease as well.' 
(Feser 2009, 70)

 

Got that? Good. Now we can move on to the second important conceptual distinction. This is the distinction between an entity's essence and its existence. Following standard Platonic/Aristotelian metaphysics, Aquinas believes that things have essences, i.e. certain essential properties that determine their nature, character, and form. The essence of a triangle, for example, is that it has three sides, the essence of a human being is that it is a rational animal, the essence of a table is that it is a hard surface for supporting objects, usually lifted off the floor, and so on three-sided. For Aquinas, it is crucial that an entity's essence is distinct from its existence. Knowing that humans are essentially rational animals does not explain why or how they came to exist. Only one entity has the feature that its essence is to exist and, surprise surprise, that entity is God.

Why does any of this matter? It matters, according to Feser, because the argument from the Second Way is about explaining the existence of objects, events and states of affairs. That is the type of causal explanation to which it appeals. This makes it distinct from the First Way (which I haven't discussed in this article) which is about explaining change in the world around us. Here's how Feser puts it:


"whereas the First Way is concerned to explain why things undergo change, the Second Way is intended to explain why they exist at all...just as the First Way is intended to show that no motion or change would occur here and now unless there were a first unmoved mover operating here and now, the Second Way is meant to show that nothing would even exist here and now unless there were a first uncaused case sustaining things in being here and now" 
(Feser 2009, 84)

 

For what it is worth, I think this interpretation of the Second Way, and of the importance of the essence-existence distinction to understanding it, may be more controversial that the preceding point about the importance of the per accidens/per se distinction. Some commentators, from what I have read, do not perceive a major conceptual distinction between the First and Second Way. Feser's interpretation requires drawing from other Thomistic texts to support this reading (as I understand it -- I am not an expert in this area). But that seems fine to me. I am happy to accept that the Second Way is, primarily, about explaining existence, not motion or change.

With that out of the way, we can now reconstruct the argument from the Second Way to acknowledge Feser's interpretive points:


  • (1*) The world of the senses presents to us a per se order of efficient causes (i.e. a set of entities that are concurrently caused to exist by causally prior entities).
  • (2*) No member of this per se order of efficient causes can be the cause of itself (because it is not the essence of any entity to exist (apart from God)).
  • (3) The chain of efficient causes cannot continue to infinity.
  • (4*) Therefore, there must be a first member of the order of efficient causes that presently sustains this order in existence.
  • (5) The first member of the order of efficient causes must be God (or is most likely to be the God of classical theism)
  • (6) Therefore, God exists.

The sub-argument is essentially unchanged, though you may want to amend the sub-premises to acknowledge that the argument is about per se orders of efficient causes and not per accidens orders. I won't do that in the text but I will do it in the diagram I share later on.


3. Evaluating the Argument

Now that we have clarified the argument, using Feser's interpretation as our guide, we can turn to its evaluation. Is this version of the argument more robust?

I'm not convinced, but before I explain why I want to acknowledge a debt. Feser has written a whole book in which he offers up-to-date formulations of classical arguments for God's existence. This book draws in particular from the work of Aristotle and Aquinas. The book is called Five Proofs for God's Existence. Joseph C. Smid and Graham Oppy have written some interesting critiques of the arguments found in this book, particularly the Aristotelian argument (which is, as I gather, similar to Aquinas's First Way). I found those critiques informative and they helped me to understand some potential problems with the reformulated version. That said, a lot of my criticisms are basically the same as they were for my initial run through the argument. I don't think there is much in this modified version that makes is more compelling than the original.

There are four particular problems I have with the reformulated version.

First, in order to find it persuasive, you have to buy into the larger metaphysical schema upon which is depends. So, for example, you have to think that entities really do have essences, that essences are distinct from existence and that existence demands an explanation of some sort. I'm not sure I buy that larger metaphysical schema. These are difficult questions but, if push came to shove, I think I would deny the idea that physical entities have essences. I lean towards nominalism instead. I think essences are just human conceptual constructions that often provide a convenient way of grouping and understanding physical entities, but also lead us astray. For example, I find the idea that humans are, essentially, rational animals problematic since there are many apparent exceptions to this. Abstract entities are a different story. I think there may be essences to mathematical objects, for instance, but I also don't think they need to be explained. (I should add that I think this problem -- the problem of buying into the larger metaphysical schema -- is perhaps a bigger problem for some other classical proofs of God's existence, e.g. the argument claiming that something must explain the movement or action we see in the world around us).

Second, in order to find it persuasive, you have to think (a) that linear causal series cannot adequately explain the present existence of entities and/or (b) that we always need a per se explanation presently existing entities. Neither is obviously true. Oftentimes linear explanations do satisfy our explanatory demands. To understand why my leg is broken right now it seems sufficient to point out that someone tackled me on the football pitch with force sufficient to break the bones in my leg. These are all prior events and they explain why, now, my leg is broken. Appealing to a vertical or per se explanation seems to miss the point of the explanatory demand. Admittedly, there are some cases in which we do need to a per se explanation, and so you might reasonably argue that a puzzle remains for those cases. For instance, the fact that the candle on my desk is lighting now does not seem to be sufficiently explained by the fact that I took a match to the wick a few minutes ago. We also want to know about the concurrent causal forces that keep the flame going. But do we always need such explanations?

Joseph Schmid has written a good article that examines this issue in depth, focusing on the necessary conditions for per se explanations. Simplifying ever so slightly, Schmid argues that we only need per se explanations when the entities in question would, without intervening causal force, tend towards some opposite state. So, for example, we know that in the absence of oxygen, flames will die out. Hence we need the concurrent presence of oxygen to explain the ongoing flame. But if there is no countervailing force, then no per se explanation is needed. So, for example, an object moving in a void requires no explanation for its ongoing motion. It is a fundamental principle of physics that objects will continue in motion unless operated on by some countervailing force.

This, of course, is to focus on the need for per se explanations for particular entities within our universe. Aquinas's argument isn't about that. It is about explaining the total set of presently existing entities within the universe. Applied to this total set, Schmid's principle implies that per se explanation is only needed if we assume that the natural tendency of entities is toward destruction or annihilation. But that's a controversial assumption. It's not obvious that existence is more in need of an explanation than non-existence. And this is the assumption you need to accept in order to motivate the Second Way. The whole debate about 'why is there something rather than nothing' is a complicated one, and many people feel that existence does require an explanation, but when you ponder these deep metaphysical issues it is really not obvious why it does. After all, if you appeal to God to explain existence you are still left with the puzzle as to why he exists, rather than fails to exist. Claiming that his existence is necessary or essential to his nature doesn't eliminate this problem. It just begs the question.

Third, in order to find the argument persuasive, you have to accept that no infinite series of concurrent per se causes would suffice to explain the existence of some present entity. But, again, it's not obvious to me why we should accept this or why an infinite series is not an adequate explanation. Assume that there is an infinite set of per se causes (e.g. that for each fundamental force that explains the present state of matter and energy we can find another, yet more fundamental force, that explains that why that force is operative). Why do we need to assume that there must be a final, grounding fundamental force? If each member of the set is explained by a more fundamental, causally 'prior' member, then where is the problem? This is, admittedly, to return to the classic Humean objection. Feser claims that this won't work for the reformulated Second Way. But I'm not sure I understand why. To paraphrase the famous story about what is holding up the Earth, I don't see why 'its turtles all the way down' is an unsatisfying explanation.

Feser, I think, would argue that this objection doesn't work because, under Aquinas's metaphysical schema, the set of actually existent entities have no power to explain their own existence. God is the only being whose essence is to exist. As he puts it:


"It is causal series ordered per se that the Second Way...is concerned with, and here the need for a first cause follows from the fact that in such series all causes other than the first cause are purely instrumental, having no causal power [to explain their own existence] of their own. Extending the series back to infinity would not change that in the least...as long as the existence of each member is distinct from its essence, it will have to be conserved in existence at each moment by a first cause in whom existence and essence are identical."

 (Feser 2009, pp 88-89)

 

But why should we accept this view? For starters, it is not obvious to me that existence and essence are always distinct for the entities we observe in the physical universe. Nor it is obvious to me why God is the only possible being for whom essence and existence are identical. I think primordial forms of matter and energy could have the essence of existence (I'm not sure but it doesn't strike me as an absurd view). Also, I would point out that even if there were some abstract, metaphysically primary being whose essence is to exist, and who could, therefore, explain causal series ordered per se, this being would be a long way from the personal God presupposed in most religious traditions. Indeed, such a being may be so abstract that the distinction between a worldview founded on it, and a worldview founded on naturalistic presuppositions, would be largely indecipherable.

So I'm still sceptical of the Second Way.




Tuesday, September 20, 2022

Ethics of Academia (12) - Olle Häggström


In this episode (the last in this series for the time being) I chat to Olle Häggström. Olle is a professor of mathematical statistics at Chalmers University of Technology in Sweden. Having spent the first half of his academic life focuses largely on pure mathematical research, Olle has shifted focus in recent years to consider how research can benefit humanity and how some research might be too risky to pursue. We have a detailed conversation about the ethics of research and contrast different ideals of what it means to be a scientist in the modern age. Lots of great food for thought in this one.

You can download the episode here or listen below. You can also subscribe the podcast on Apple, Spotify, Google, Amazon or whatever your preferred service might be.

Tuesday, September 13, 2022

Ethics of Academia (11) - Jessica Flanigan



In this episode I chat to Jessica Flanigan. Jessica is a Professor of Leadership Ethics at the University of Richmond, where she is also the Richard L Morrill Chair in Ethics & Democratic Values. We talk about the value of philosophical research, whether philosophers should emulate Socrates, and how to create good critical discussions in the classroom. I particularly enjoyed hearing Jessica's ideas about effective teaching and I think everyone can learn something from them.

You can download the episode here or listen below. You can also subscribe the podcast on Apple, Spotify, Google, Amazon or whatever your preferred service might be.


Tuesday, September 6, 2022

Ethics of Academia (10) - Jesse Stommel



Is grading unethical? Coercive and competitive? Should we replace grading with something else? In this podcast I chat to Jesse Stommel, one of the foremost proponents of 'ungrading'. Jesse is a faculty member of the writing program at the University of Denver and is the founder of the Hybrid Pedagogy journal. We talk about the problem with traditional grading systems, the idea of ungrading, and how to create communities of respect in the classroom.

You can download the episode here or listen below. You can also subscribe the podcast on Apple, Spotify, Google, Amazon or whatever your preferred service might be.


Monday, August 29, 2022

Why do academic publications lack rigour? Taylor on the problem of woozles




Do you know what a ‘woozle’ is? It’s a creature that pops up in the Winnie the Pooh series. Winnie, assisted by Piglet, tracks the woozle around the hundred acre wood. But it doesn’t really exist. Winnie, it turns out, is tracking his own footsteps and the more he tracks them, the more footprints appear, and the evidence he finds for the existence of the woozle. It takes an intervention from Christopher Robin to make him see the light.

Academia, according to James Stacey Taylor, is replete with woozles. These academic woozles are not fictional creatures they are, rather, fictional ‘facts’: propositions or claims that are taken to be true simply because they are repeated and cited so often without anyone checking to see whether or not they are true. One of the most infamous academic woozles is the claim that spinach is rich in iron, even though it is not. This woozle allegedly influenced the creator of the Popeye cartoon and was debunked many years ago by TJ Hamblin. But, somewhat ironically, it turns out that this debunking of the woozle may itself be a woozle since Hamblin cites no sources in support of it.

Some academic woozles are innocuous in nature. For example, some involve the misattribution of authorship, such as the scientific papers attributed to ‘M.A. Cantab’ (actually a degree award from Cambridge University). Some are more serious, such as the spinach claim (which could negatively influence diet). Taylor’s book Markets with Limits is a lengthy debunking of a recent woozle perpetuated by Jason Brennan and Martin Jaworski. In an influential 2015 paper — ‘Markets without Symbolic Limits’ — Brennan and Jaworski claimed that many objections to the commodification of certain human practices — e.g. selling sex or bodily organs — are symbolic or semiotic in nature. In other words, people object to the symbolic meaning of commercial transactions, not their harmful consequences or social effects. Taylor argues that this is wrong. Very few of the leading objections to commodification are premised on a symbolic claim of this sort, and this includes the objections made by people to whom Brennan and Jaworski attribute such a claim.

Taylor documents this in meticulous detail in his book and explains why he thinks Brennan and Jaworski’s woozle derails the academic debate about the ethics of commodification. Full disclosure: I am one of the people Taylor criticises for perpetuating the woozle. In my writings on the ‘Symbolic-Consequences’ argument in the sex robot debate, I have referenced Brennan and Jaworski’s paper, and used it as the basis for critiquing a number of objections to the creation of sex robots. In my defence, the validity of my argument does not depend on whether Brennan and Jaworski’s characterisation of the commodification debate is correct. The validity of my argument depends on whether I accurately characterise the arguments of those who object to the creation of sex robots (or, at least, the handful of objectors I wrote about in those papers). But Taylor is fair to point out that I simply parrot Brennan and Jaworski’s claim that symbolic objections to commodification are common. I never bothered to check to see if their insistence on this was correct.

More interesting than Taylor’s debunking of this particular woozle, however, is his theory as to why woozles of this sort are common in academia, particularly in academic philosophy. In brief, he argues that modern scholarship is too beholden to market norms. In other words, academics publish lots of articles because they are rewarded for doing so (money, promotion, fellowships etc), but these rewards do not depend, much, on the scholarly rigour of what they are publishing. He argues that it would be better if we replaced these market norms with a set of academic norms that rewarded scholarly rigour instead.

In the remainder of this article, I want to analyse and evaluate Taylor’s argument. As you will see, the short summary in the preceding paragraph doesn’t quite do justice to the nuance of his position. I will try to unpack that nuance in what follows and explain why, even though I agree with a lot of it, I am not entirely convinced. At the very least, my experience of academia, and academic publishing suggests that the situation is more complicated than Taylor seems to allow and that his suggested solution — that the goal of publication should be to enhance ‘understanding’ — has its own problems.


1. The Incentive Problem in Academic Publishing

Taylor critiques the use of market norms in academic publishing but, as best I can tell, he never precisely defines what he means by a ‘market norm’. You can, however, infer what he means from other things that he says. The market norms in question relate to the incentives faced by academics. His argument starts from the observation that academics are rewarded for publishing (lots of) work in top ranked journals. The more they do this, the more ‘external rewards’ they receive. The problem is that in doing so they have very little incentive to ensure that the work they publish is accurate, and neither do the referees or gatekeepers to academic publishing.

Here is the high-level summary of the argument from the opening chapter of Taylor’s book:


An academic’s professional success is largely judged by the number and quality of her publications, with the usual proxy for the latter being the reputation of the venue in which they appeared…But while academics have an incentive to publish, they have little incentive to serve as peer reviewers — and even less incentive to engage in the time-consuming work of checking submitted manuscripts to ensure that they are exegetically accurate. It is thus only to be expected that exegetically inaccurate work will enter the literature. 
(Taylor 2022, 2)

 

Once the inaccurate work enters the literature it can take on the guise of ‘fact’ or ‘received wisdom’ simply through repeated, uncritical, citation.

So I take it that when he refers to market norms in academia, he his referring to the fact that academics are incentivised to publish lots of work in order to obtain professional success (external rewards) and not incentivised to publish work for its own sake or the sake of its academic merit. In other words, I take it that, for Taylor, academic publishing guided by market norms is academic publishing that is pursued largely for external reward, not for intrinsic academic merit. It is not that ‘academic’ incentives are absent from the system. Taylor is clear in stating that normative systems often coexist within the same institutions and govern the same behaviours (see page 149 of his book). But the ‘market’ incentives dominate or usurp these academic incentives, at the present time.

Assuming I have got it roughly correct, it is worth breaking Taylor’s argument down in more detail. The main conclusion of the argument is that academic publishing guided by market norms will contain errors (he specifically focuses on exegetical errors but presumably the argument could be expanded to include other kinds of error). The argument in support of this works something like this:


  • (1) If academics are externally rewarded for X, then, if they are prudentially rational, they will invest time in whatever maximises X and underinvest time and effort in whatever detracts from X
  • (2) At present, academics are externally rewarded for publishing (a lot) of work in top venues.
  • (3) Being academically rigorous, in particular by checking references and ensuring exegetical accuracy, slows down the rate at which academics can publish in top venues.
  • (4) Therefore academics, if they are prudentially rational, will underinvest in rigour and exegetical accuracy.
  • (5) Therefore, it is inevitable that exegetical errors will be present in academic publications and will be perpetuated by other academics for the reasons stated in premises (2) and (3).

Taylor doesn’t offer this formal reconstruction of the argument in his book. This is entirely my own interpolation. There is obviously a logical gap between (4) and (5), but I think it is easy to see how the gap could be filled and so the leap should be relatively uncontroversial. The controversial premises are (2) and (3). Let’s see what Taylor has to say about them.

On premise (2), here’s what Taylor says about the external rewards associated with publication:


The more publications an academic has in top venues, the more likely it is that she will be able to secure a tenured or tenure-track position in an academic department at a prestigious research institution. As an academic’s research profile rises, she could expect to receive lucrative job offers from institutions that compete with her own. Even if she does not accept such offers, she could use them as leverage to increase her remuneration from her current employer. A record of continuous and active publication in top venues will also make it more likely that she will receive invitations to give paid talks at other institutions, as well as grants, Fellowships, and other benefits that constitute the “spice of academic life”. 
(Taylor 2022, 142 - references omitted)

 

Many of these rewards are indirect in nature — i.e. you don’t receive a specific reward for each and every publication but rather you make it more likely that you will receive such rewards if you have a good publication profile. However, some institutions do offer direct financial incentives for individual publications. For instance some universities give ‘summer bonuses’ for publications and some give direct cash rewards for each and every publication. Taylor gives examples of these in the book.

Moving on to premise (3), Taylor says a lot about this — about why, specifically, academics underinvest in checking references and ensuring exegetical accuracy — but the gist of his argument is captured by the following passage:


An ambitious academic motivated by the desire for external reward would also be unlikely to spend much time ensuring that her citations to others’ work was accurate. She would believe — with some justification — that if her arguments were interesting, referees would not reject her paper on the technical grounds that her citations were inaccurate. Instead, they might only [assuming they can identify the errors] require that she revise them prior to publication…Similarly, a prudentially rational academic who aims to publish as much and as good as possible would be disinclined to verify that she had quoted sources accurately if nothing in her arguments turns on the precise phrasing used. And to increase her publication rate, she might eschew providing sources altogether, simply asserting that an argument that she addresses is one that is “widely held” or “common in the literature”.’ 
(Taylor 2022, 143-144 - references omitted)

 

That’s how Taylor defends the argument. Is it any good?


2. Evaluating Taylor’s Critique

The first thing to note about Taylor’s argument is that it is conditional on an academic being prudentially rational and hence being motivated to obtain external rewards. I’m sure that many academics are prudentially rational, at least to some extent, and that, as a rule of thumb, we can imagine that many are motivated to obtain external rewards. That said, my experience suggests that there are a lot of academics who are not particularly motivated by external rewards and not that bothered about publications. Admittedly, these tend to be academics that already have their foot in the door, so to speak. They have stable, permanent employment and enjoy their work-life balance. Consequently, they don’t overinvest in increasing their rate of publications. I think of myself as falling within this camp, even though I possibly do publish more than I need to. While more money would be nice, I earn more than enough to get by, and, to be frank, climbing the greasy pole doesn’t seem that appealing to me since it would, invariably, involve taking on more responsibilities and losing a lot of my research time (one of the odd paradoxes of academic life: the more senior you are the less time you have to do the writing and research that you enjoy).

Setting that to the side, however, I agree with a lot of what Taylor says. As an academic, I certainly feel that there is pressure to publish, particularly early in one’s career. I also agree that there is a perception that publication record is king when it comes to promotion and progression. That said, I am not convinced that premise (2) is all that persuasive, at least in the form I outlined above (and bear in mind Taylor does not formulate his argument in the way that I have done). I don’t doubt that there are some external rewards attached to publication, but I am not sure that they are compelling or universally felt. I am also confident that others things matter, perhaps more, than publication when it comes to achieving professional success as an academic. There are six points, in particular, that I would make.

First, I think Taylor’s claims about external rewards may apply primarily to US universities, and, specifically, to research intensive US universities. There are many other kinds of academic institutions and publication is not always treated as king at them. To take the obvious example, there are some teaching-focused institutions — small liberal arts colleges in the US — where publication takes a backseat to teaching.

Second, even in universities that value research, there are often other pathways to professional success. The academic institutions with which I am familiar tend to divide academic careers into three components: teaching, research and administration/contribution. Some of those institutions have formal promotion criteria that recognise each element equally. I have found that people that focus on administrative duties, particularly on taking up management or leadership roles, tend to do better than those that are publication-oriented. In addition to this, in these institutions ‘research’ is often taken to include much more than publication. It also includes things like number of PhD students, research funding, conferences organised and so on. I know lots of people that score highly on those metrics and have relatively sparse publication records.

Third, direct financial incentives for publication are, in my experience, rare and often administratively complex. I have seen attempts to implement them, but they often involve heated debates about what counts as a ‘top’ publication venue and they don’t often involve direct cash payments but, rather, payments into research accounts or other institutional accounts that people can use towards organising conferences, traveling or other job-related expenses. It is often administratively burdensome to access these funds since they require an audit trail and, given that the sums involved are typically small (less than €1000) it rarely seems worth the effort to me. Admittedly, I might be an outlier given my aversion to paperwork and form-filling, but I don’t think this aversion is that unusual. Suffice to say, unless these direct rewards are extremely large, they wouldn’t incentivise me.

Fourth, lucrative job and fellowship offers due to publication record may be common in some places but, in my experience, they are not particularly common. I’m only working from personal anecdote here but I have a reasonable publication record and I can safely report that I have never received any lucrative job offers as a result (If you want to send me one, please do). I think I have received maybe two fellowship offers, neither of which was paid, and, given family and other commitments, it was impossible to take them up. When it comes to fellowships, grants and the spice of academic life, my sense is that academic reputation matters more than publication record. Publications may be a good way of achieving reputation, but they are not foolproof and there are other means of doing so. Indeed, I suspect that having the right academic pedigree — being educated in highly ranked institutions and knowing the right people — matters a lot more than publications.

Fifth, in my experience, universities care more about what brings prestige and income into the university than they do about publication records. Academics that can win lots of research funding or attract students to lucrative postgraduate programmes do better than those with long lists of publications. Publication record might help someone to win funding or attract students but, again, it is not a guarantee. Many people win large research grants with relatively minimal publication records. I can, for instance, think of several people that have won multi-million euro research grants from the EU with half a dozen publications in top venues. I have been a reviewer on several such grants and they rarely afford significant weight to prior publication records. What’s more, the people that win these grants have received lucrative job offers and promotions as a result. Why? Because these grants bring money and prestige directly into the university (universities often take a % overhead from each grant) and they often get the benefit of more staff without having to directly pay for them (since salary is usually paid directly from the grant).

Sixth, and finally, I think there are probably significant diminishing marginal returns to publication. I suspect getting your first ten or so publications in top venues will do a lot more for your career than getting, say, fifty or sixty such publications. At a certain point in time, it becomes impossible for people to keep track of everything you have written and there is less gain to be wrought from each additional article. At this point in time, it probably makes sense to slow down one’s rate of publication and not to keep going at the same pace.

I readily concede that most of these objections stem from anecdote and personal experience and, again, I don’t doubt that academics do receive some external rewards for publications in top venues. I just think it is easy to overestimate this phenomenon and that its motivational power is less salient than one might suppose. Again, focusing purely on my own experience, I very rarely think about external rewards when I write and publish articles. They seem so diffuse and disconnected from what I do. I suppose, in the back of my mind, I think that having a long list of publications won’t hurt my career, but I’m also pretty convinced, at this stage, that it doesn’t help it all that much either either. I would probably do better if I invested less time in publication and more in, say, writing funding applications and taking on more senior leadership roles within my institution.

That’s just to focus on premise (2). What about premise (3)? There, I think Taylor is on more solid ground. Having seen publication from both sides — author and peer reviewer — I think it is correct to say that there is little incentive to check references and ensure exegetical accuracy. At least within philosophy, success in publication tends to depend more on novelty and cleverness of argument than it does on exegetical accuracy. It’s not that these things are irrelevant. If I am a reviewer and I know that someone is misrepresenting the literature, then I will point that out. But if I don’t already know it, I am not going to check to see that each and every source cited is accurately represented.

Furthermore, if I am an author, I do care about getting things right and I do try to accurately represent the sources I cite, but there are many things that I cite that are tangential to my main argument and so I am inclined to be less rigorous about them. For instance, in my citation of Brennan and Jaworski’s paper, for which Taylor takes me to task, it wasn’t important to me whether they had accurately characterised the debate about commodification. I was citing them for a different reason, specifically in support of the claim that symbolic meaning is not fixed and should not be treated as such in ethical debates. Their article does make the case for this, pretty well in my opinion (and Taylor seems to agree), and that’s what mattered to me. I was sloppy when it came to the rest of what they were saying, but that’s because it didn’t seem that important.

Even though premise (3) is on more solid ground, there are some potential objections to it. One could argue that even though it is unlikely that one will be taken to task for not ensuring exegetical accuracy, there is a risk that this will be picked up by someone else and that one’s professional reputation will be ruined as a result. This risk might be particularly acute if one acquires a reputation for sloppiness or is shown up for repeated mistakes. Certainly, careers have been, effectively, ended in other academic disciplines when people have been found to have fabricated research data or engaged in other forms of research fraud. The chances of this happening might be small, but if the punishments are sufficiently large (as I think they sometimes are), then a small chance of a big punishment might incentivise people to be more accurate.

Taylor seems unconvinced of this, particularly when it comes to exegetical errors. He thinks the adverse effects for those that make them are minimal and that the benefits of pointing them out tend to accrue to others by enabling them to publish more work pointing out these errors. So, in a perverse sense, errors add fuel to the fire of market-oriented publication:


Errors in academic work provide an opportunity for others to publish work correcting them. The more serious or widespread the error, the more likely it is that work written to correct it will be published. By increasing publication opportunities errors benefit academics by increasing their opportunities for professional advancement. 

 

(Taylor 2022, 171)

 

Still, as we will now see, Taylor’s solution to the problem focuses on increasing the penalties attached to exegetically sloppy work, and increasing the rewards associated with identifying and ensuring exegetical accuracy.


3. Solving the Incentive Problem

To this point, I focused on Taylor’s critique of the current publication system and its tendency to encourage the propagation of academic woozles. So what’s the alternative? How can we get out of the rut in which we are stuck?

The first thing is to acknowledge that there is something perverse about the present system insofar as it has lost sight of what the true purpose of academic research actually is:


The primary purpose of [existing] publications is not to advance the understanding of the issues that they address. Instead, it is to secure professional advancement…for their authors. But the primary purpose of academic research cannot be to function as a sorting mechanism to allocate the extrinsic rewards of academic research. The primary reason for an activity to be performed cannot be to determine who should receive the rewards of performing it. 
(Taylor 2022, 172).

 

Which raises the question: what is the primary purpose of research? Taylor equivocates a little bit here, conceding that some research might be valued for its consequences outside the academy, but that a lot of research, in particular philosophical research, is primarily focused on enhancing our understanding of the issues being addressed by that research. Enhancing understanding should, he argues, be the goal of academic publication:


I will argue in this chapter that academic research as it is practiced today should not primarily be directed by the norms of the market. I will argue that the purpose of academic research lies in its potential for furthering understanding. This will be more likely achieved if academic researchers direct their efforts to this end rather than seeing their research as being of mainly instrumental value as a means to secure their own professional success. 
(Taylor 2022, 159)

 

Ensuring exegetical accuracy — that you have properly understood the views of others — is a key part of enhancing understanding. So how can we go about redirecting academic minds toward that goal? The answer, somewhat ironically, lies in changing the present incentives. Taylor offers a number of practical suggestions but there are two main ones.

First, he thinks we should change the incentives of peer reviewers. Instead of relying on voluntary labour, we should pay peer reviewers for spotting errors in the manuscripts they review. What’s more, he thinks that these payments should be large (a high, per error rate of payment) and be made by the authors who submit their manuscripts for review:


The payments that are made to referees who detect and document errors should come from the authors in whose manuscripts the errors are detected…Authors could be required to place a certain amount of money in escrow at the time they submit their manuscripts. Alternatively (since this initial approach would disadvantage financially poorer academics), they could be required to sign an enforceable contract to pay any costs associated with error detection within a specified period of time… ….Referees might judge that the small bounty offered for the detection and documentation of error would be insufficient to compensate them for the time that they would spend on this. To rectify this, the bounties offered…would need to be fairly substantial. But the higher the bounty paid per error, the greater the incentive authors would have to avoid error in their work. 
(Taylor 2022, 187-188)

 

The other major policy reform suggested by Taylor is to stop rewarding academics for productivity and start rewarding them for high quality, low error publications. His main suggestion for doing this is to introduce a medium-term reward scheme for academics that produce high quality publications:


…short term bonuses [for productivity] should be replaced by medium-term incentives…which are presented to academics who produce a certain number of high-quality publications within the award period. To qualify for these incentives, eligible academics would be required to provide copies of the requisite number of publications to the award body…Academics who submit work that exceeds a certain pre-determined level of “excusable” inaccuracy would become ineligible to receive the incentive offered. 
(Taylor 2022, 189)

 

To prevent this reward system from being abused by sloppy but high productivity academics, Taylor suggests introducing a set of penalties to disincentivise them from submitting their sloppy work:


…academics eligible to apply for such incentives should be faced with significant disincentives to submit inaccurate work. This could take the form of the bounty-hunting scheme outline above…This scheme could also be coupled with the imposition of further penalties on academics who submit work that exceeds a certain pre-determined level of “excusable” inaccuracy. 
(Taylor 2022, 189)

 

Taylor has some other policy proposals too, but these are the main ones. What should we make of them?


4. Evaluating Taylor’s Proposals

It is difficult to know where to begin. Suffice to say, I don’t find myself persuaded by Taylor’s suggestions but I will start on a positive note. The current publication system is, frankly, bizarre. I cannot understand why we have for-profit publishers extracting a rent from a largely publicly funded system of research. I don’t understand how these for-profit publishers get away with relying on the free labour of researchers (journal editors, peer reviewers) to maintain their profitability. I also cannot understand why publication in for-profit journals is valued so highly by academics and institutions even if, as noted in the previous section, this valuation can be overstated. In other words, I readily concede that we have a bizarre incentive system right now and so Taylor’s new incentive system, as bizarre as it may seem to me, is not beyond the realms of possibility.

Still, I have a number of concerns about it.

First, the goal of ‘understanding’ seems very fuzzy to me. I’m not sure what it entails. At a minimum, it would need to be cashed out in terms of other features such as ensuring empirical adequacy, theoretical parsimony, predictive success, and, of course, exegetical accuracy. But I am not sure what the full list of features would be and they may well vary across disciplines. Furthermore, when cashed out in those terms, I don’t think it will capture what academic research should be about, at least not entirely. We don’t just care about understanding, we also care about policy reform, technological innovation, novelty, insight and so on. The present system may focus too much on novelty, but to eliminate novelty entirely would, to my mind, be a mistake. To put it more succinctly, there are many things for which academic research could be optimised. Understanding is part, but not all, of the picture.

Second, if we reduced understanding to ensuring exegetical accuracy, then I think we would have a less than ideal research system. I appreciate that Taylor does not reduce understanding to exegetical accuracy, but since he focuses so heavily on exegetical accuracy, it’s easy to come away with the impression that this is what he thinks matters most. It doesn’t and, in fact, a publication system that was fixated on exegetical accuracy would, to my mind, be sub-optimal. I can think of nothing worse than navel-gazing philosophy that focuses primarily on ensuring that we get the ‘correct’ interpretation of old writings. There is a lot of that about anyway and it seems to me to miss the point of philosophy. The point of philosophy is to ask and answer philosophical questions. These are the questions that motivated the likes of Kant, Hume, Plato and Descartes, and so figuring out what they said is valuable, but the primary focus should be on the questions and not on interpreting what these historical figures had to say.

Third, I think this system would encounter a number of practical snags, not least of which is arriving at some agreement about what counts as an error in understanding. There may be some clearcut errors of understanding or exegesis, but oftentimes there is room for reasonable disagreement about what sources say and scholarly debate often thrives on such disagreement. I am always surprised, and sometimes enlightened, by the fact that people interpret things that I wrote in a way that I did not intend. To impede scholarship on the grounds that its interpretation of its sources is not perfectly correct would, to my mind, be a mistake. It is often through debates about interpretation that we learn. Indeed, I learned a lot from Taylor’s book for this very reason. And it is also no surprise that it takes him an entire book to make his case.

Fourth, I imagine that the bounty-hunting system would be difficult to implement. I can’t imagine people voluntarily accepting it and I can’t see how we could get from our current set of norms to it. In any event, if it were implements, I suspect it would favour wealthy researchers at wealthy institutions and hence perpetuate inequality and lack of diversity in scholarship. Taylor’s concession to this point, suggesting that less wealthy researchers could have some deferred payment scheme misses the mark for me. Wealth researchers will be able to employ teams of research assistants to fact check their articles in advance of publication. It is unlikely that their rate of publication will be slowed down. Poorer researchers will not be able to do this. They may judge the financial risks of publication to be too high, particularly if they are not entirely sure what might be singled out as an ‘error’ in their manuscript. Perhaps you could resolve this problem by paying bounty hunters from other sources, but I suspect this wouldn’t have the disincentive effect desired by Taylor due to a moral hazard effect.

Fifth, I imagine that there would be a significant amount of overhead and bureaucracy associated with the reward scheme. In a sense, the UK REF schemes involved a variation of this, panels of researchers reading hundreds of articles to judge them on quality and not quantity. These exercises cost significant sums of money for minimal benefit. It is hard to see why any institution would implement this system when the marginal value of publication is so small. Still, stranger things have happened.

There are other criticisms one could make. Another obvious one is that Taylor’s proposal doesn’t eliminate market norms from the system. It simply replaces one set of external rewards with another: academics are still primarily motivated (or assumed to be motivated) to attain financial reward and avoid financial penalty. They are not pursuing academic rigour for its own sake. To be fair, Taylor has an answer to this criticism. He claims that if an activity has external rewards attached to it, or a transactional element to it, it does not follow that it is commodified or market oriented in a problematic way. Some use of market incentives can be beneficial and not corrupting. This may be a good point, but I’m not sure that it rescues the proposal.

To conclude, there is merit to Taylor’s criticisms and, strange as they may seem, at least he is proposing some alternative to the current system. I’m just not convinced that they would result in a better system of academic research and publication.