The history of science has been distorted by a longstanding conviction that correct theories about nature are always the most elegant ones.
Imagine you’re a scientist with a set of results that are equally well predicted by two different theories. Which theory do you choose?
This, it’s often said, is just where you need a hypothetical tool fashioned by the 14th-century English Franciscan friar William of Ockham, one of the most important thinkers of the Middle Ages. Called Ochkam’s razor (more commonly spelled Occam’s razor), it advises you to seek the more economical solution: In layman’s terms, the simplest explanation is usually the best one.
Occam’s razor is often stated as an injunction not to make more assumptions than you absolutely need. What William actually wrote (in his Summa Logicae, 1323) is close enough, and has a pleasing economy of its own: “It is futile to do with more what can be done with fewer.”
Isaac Newton more or less restated Ockham’s idea as the first rule of philosophical reasoning in his great work Principia Mathematica (1687): “We are to admit no more causes of natural things, than such as are both true and sufficient to explain their appearances.” In other words, keep your theories and hypotheses as simple as they can be while still accounting for the observed facts.
This sounds like good sense: Why make things more complicated than they need be? You gain nothing by complicating an explanation without some corresponding increase in its explanatory power. That’s why most scientific theories are intentional simplifications: They ignore some effects not because they don’t happen, but because they’re thought to have a negligible effect on the outcome. Applied this way, simplicity is a practical virtue, allowing a clearer view of what’s most important in a phenomenon.
But Occam’s razor is often fetishized and misapplied as a guiding beacon for scientific enquiry. It is invoked in the same spirit as that attested by Newton, who went on to claim that “Nature does nothing in vain, and more is in vain, when less will serve.” Here the implication is that the simplest theory isn’t just more convenient, but gets closer to how nature really works; in other words, it’s more probably the correct one.
There’s absolutely no reason to believe that. But it’s what Francis Crick was driving at when he warned that Occam’s razor (which he equated with advocating “simplicity and elegance”) might not be well suited to biology, where things can get very messy. While it’s true that “simple, elegant” theories have sometimes turned out to be wrong (a classical example being Alfred Kempe’s flawed 1879 proof of the “four-color theorem” in mathematics), it’s also true that simpler but less accurate theories can be more useful than complicated ones for clarifying the bare bones of an explanation. There’s no easy equation between simplicity and truth, and Crick’s caution about Occam’s razor just perpetuates misconceptions about its meaning and value.
The worst misuses, however, fixate on the idea that the razor can adjudicate between rival theories. I have found no single instance where it has served this purpose to settle a scientific debate. Worse still, the history of science is often distorted in attempts to argue that it has. [...]
Within a single theory which intends to describe/explain a phenomenon, the existence of the phenomenon is the proof or at least the indication that the explanation is correct. Therefor that which is superfluous doesn't help explain, so there is no indication that it is correct. It's chance of being a true assertion is just as good as it would be if it would not be spoken in the context of the theory. So it's arbitrary and therefore unlikely, because most imaginary things are false.
ReplyDeleteHowever when comparing rival theories, each of which intends to independently describe/explain the phenomenon, the fact that one theory has more necessary elements than the other doesn't disqualify it for the above reason. This is because within it's own perimeters every part is needed, so if that theory is correct, then every part is indicated by the existence of the phenomenon. Yet,even in this instance, when one theory is far simpler than the other, it's more likely to be correct. This is because of likelihood. Let me give 2 examples.
1) They say in the name of The Brisker Rov that the reason the Gemara gives 3 simanim for a shoteh and doesn't suffice with 1, is because with 1 siman, (or even 2) there could be another explanation to his actions which would not render him a shoteh. So we would have 2 equally good explanations to his actions, 1 that he is a shoteh, and 2 that he has a good reason. But when he presents 3 simanim, then the choice would be 1 that he is a shoteh, and 2 that he has 3 unconnected reasonings for the 3 activities. Then it would be overwhelmingly more likely that the explanation which requires only a single element is true and not the one that requires 3.
2) The movement of all of the stars and planets can be explained simply by saying that the earth moves, or otherwise we would have to give countless explanations to individually explain the motion of each star and planet. The first is overwhelmingly more likely.
This concept is called over-determination.
When Rabbi's start writing about scientific matters which they know nothing about they don't do themselves any favors,for example Rabbi Meiselman's book on science and CHAZAL in trying to refute Nathan Slifkin.
ReplyDeleteRabbi's and Roshei Yeshivas should have enough common sense and ANIVUS to realize they are not scientist and so should the so called REBBE'S realize they are not Doctors