Induction is not optional (if you’re using inferential statistics): reply to Lakens

A few months ago, I posted an online preprint titled The Generalizability Crisis. Here’s the abstract:

Most theories and hypotheses in psychology are verbal in nature, yet their evaluation overwhelmingly relies on inferential statistical procedures. The validity of the move from qualitative to quantitative analysis depends on the verbal and statistical expressions of a hypothesis being closely aligned—that is, that the two must refer to roughly the same set of hypothetical observations. Here I argue that most inferential statistical tests in psychology fail to meet this basic condition. I demonstrate how foundational assumptions of the “random effects” model used pervasively in psychology impose far stronger constraints on the generalizability of results than most researchers appreciate. Ignoring these constraints dramatically inflates false positive rates and routinely leads researchers to draw sweeping verbal generalizations that lack any meaningful connection to the statistical quantities they’re putatively based on. I argue that failure to consider generalizability from a statistical perspective lies at the root of many of psychology’s ongoing problems (e.g., the replication crisis), and conclude with a discussion of several potential avenues for improvement.

I submitted the paper to Behavioral and Brain Sciences, and recently received 6 (!) generally positive reviews. I’m currently in the process of revising the manuscript in response to a lot of helpful feedback (both from the BBS reviewers and a number of other people). In the interim, however, I’ve decided to post a response to one of the reviews that I felt was not helpful, and instead has had the rather unfortunate effect of derailing some of the conversation surrounding my paper.

The review in question is by Daniel Lakens, who, in addition to being one of the BBS reviewers, also posted his review publicly on his blog. While I take issue with the content of Lakens’s review, I’m a fan of open, unfiltered, commentary, so I appreciate Daniel taking the time to share his thoughts, and I’ve done the same here. In the rather long piece that follows, I argue that Lakens’s criticisms of my paper stem from an incoherent philosophy of science, and that once we amend that view to achieve coherence, it becomes very clear that his position doesn’t contradict the argument laid out in my paper in any meaningful way—in fact, if anything, the former is readily seen to depend on the latter.

Lakens makes five main points in his review. My response also has five sections, but I’ve moved some arguments around to give the post a better flow. I’ve divided things up into two main criticisms (mapping roughly onto Lakens’s points 1, 4, and 5), followed by three smaller ones you should probably read only if you’re entertained by petty, small-stakes academic arguments.

Bad philosophy

Lakens’s first and probably most central point can be summarized as a concern with (what he sees as) a lack of philosophical grounding, resulting in some problematic assumptions. Lakens argues that my paper fails to respect a critical distinction between deduction and induction, and consequently runs aground by assuming that scientists (or at least, psychologists) are doing induction when (according to Lakens) they’re doing deduction. He suggests that my core argument—namely, that verbal and statistical hypotheses have to closely align in order to support sensible inference—assumes a scientific project quite different from what most psychologists take themselves to be engaged in.

In particular, Lakens doesn’t think that scientists are really in the business of deriving general statements about the world on the basis of specific observations (i.e., induction). He thinks science is better characterized as a deductive enterprise, where scientists start by positing a particular theory, and then attempt to test the predictions they wring out of that theory. This view, according to Lakens, does not require one to care about statistical arguments of the kind laid out in my paper. He writes:

Yarkoni incorrectly suggests that “upon observing that a particular set of subjects rated a particular set of vignettes as more morally objectionable when primed with a particular set of cleanliness-related words than with a particular set of neutral words, one might draw the extremely broad conclusion that ‘cleanliness reduces the severity of moral judgments'”. This reverses the scientific process as proposed by Popper, which is (as several people have argued, see below) the dominant approach to knowledge generation in psychology. The authors are not concluding that “cleanliness reduces the severity of moral judgments” from their data. This would be induction. Instead, they are positing that “cleanliness reduces the severity of moral judgments”, they collected data and performed and empirical test, and found their hypothesis was corroborated. In other words, the hypothesis came first. It is not derived from the data – the hypothesis is what led them to collect the data.

Lakens’s position is that theoretical hypotheses are not inferred from the data in a bottom-up, post-hoc way—i.e., by generalizing from finite observations to a general regularity—rather, they’re formulated in advance of the data, which is then only used to evaluate the tenability of the theoretical hypothesis. This, in his view, is how we should think about what psychologists are doing—and he credits this supposedly deductivist view to philosophers of science like Popper and Lakatos:

Yarkoni deviates from what is arguably the common approach in psychological science, and suggests induction might actually work: “Eventually, if the effect is shown to hold when systematically varying a large number of other experimental factors, one may even earn the right to summarize the results of a few hundred studies by stating that “cleanliness reduces the severity of moral judgments””. This approach to science flies right in the face of Popper (1959/2002, p. 10), who says: “I never assume that we can argue from the truth of singular statements to the truth of theories. I never assume that by force of ‘verified’ conclusions, theories can be established as ‘true’, or even as merely ‘probable’.”

Similarly, Lakatos (1978, p. 2) writes: “One can today easily demonstrate that there can be no valid derivation of a law of nature from any finite number of facts; but we still keep reading about scientific theories being proved from facts. Why this stubborn resistance to elementary logic?” I am personally on the side of Popper and Lakatos, but regardless of my preferences, Yarkoni needs to provide some argument his inductive approach to science has any possibility of being a success, preferably by embedding his views in some philosophy of science. I would also greatly welcome learning why Popper and Lakatos are wrong. Such an argument, which would overthrow the dominant model of knowledge generation in psychology, could be impactful, although a-priori I doubt it will be very successful.

For reasons that will become clear shortly, I think Lakens’s appeal to Popper and Lakatos here is misguided—those philosophers’ views actually have very little resemblance to the position Lakens stakes out for himself. But let’s start with the distinction Lakens draws between induction and deduction, and the claim that the latter provides an alternative to the former—i.e., that psychologists can avoid making inductive claims if they simply construe what they’re doing as a form of deduction. While this may seem like an intuitive claim at first blush, closer inspection quickly reveals that, far from psychologists having a choice between construing the world in deductive versus inductive terms, they’re actually forced to embrace both forms of reasoning, working in tandem.

There are several ways to demonstrate this, but since Lakens holds deductivism in high esteem, we’ll start out from a strictly deductive position, and then show why our putatively deductive argument eventually requires us to introduce a critical inductive step in order to make any sense out of how contemporary psychology operates.

Let’s start with the following premise:

P1: If theory T is true, we should confirm prediction P

Suppose we want to build a deductively valid argument that starts from the above premise, which seems pretty foundational to hypothesis-testing in psychology. How can we embed P1 into a valid syllogism, so that we can make empirical observations (by testing P) and then updating our belief in theory T? Here’s the most obvious deductively valid way to complete the syllogism:

P1: If theory T is true, we should confirm prediction P
P2: We fail to confirm prediction P
C: Theory T is false

So stated, this modus tollens captures the essence of “naive“ Popperian falsficationism: what scientists do (or ought to do) is attempt to disprove their hypotheses. On this view, if a theory T legitimately entails P, then disconfirming P is sufficient to falsify T. Once that’s done, a scientist can just pack it up and happily move onto the next theory.

Unfortunately, this account, while intuitive and elegant, fails miserably on the reality front. It simply isn’t how scientists actually operate. The problem, as Lakatos famously pointed out, is that the “core“ of a theory T never strictly entails a prediction P by itself. There are invariably other auxiliary assumptions and theories that need to hold true in order for the T → P conditional to apply. For example, observing that people walk more slowly out of a testing room after being primed with old age-related words than with youth-related words doesn’t provide any meaningful support for a theory of social priming unless one is willing to make a large number of auxiliary assumptions—for example, that experimenter knowledge doesn’t inadvertently bias participants; that researcher degrees of freedom have been fully controlled in the analysis; that the stimuli used in the two conditions don’t differ in some irrelevant dimension that can explain the subsequent behavioral change; and so on.

This “sophisticated falsificationism“, as Lakatos dubbed it, is the viewpoint that I gather Lakens thinks most psychologists implicitly subscribe to. And Lakens believes that the deductive nature of the reasoning articulated above is what saves psychologists from having to worry about statistical notions of generalizability.

Unfortunately, this is wrong. To see why, we need only observe that the Popperian and Lakatosian views frame their central deductive argument in terms of falsificationism: researchers can disprove scientific theories by failing to confirm predictions, but—as the Popper statement Lakens approvingly quotes suggests—they can’t affirmatively prove them. This constraint isn’t terribly problematic in heavily quantitative scientific disciplines where theories often generate extremely specific quantitative predictions whose failure would be difficult to reconcile with those theories’ core postulates. For example, Einstein predicted the gravitational redshift of light in 1907 on the basis of his equivalence principle, yet it took nearly 50 years to definitively confirm that prediction via experiment. At the time it was formulated, Einstein’s prediction would have made no sense except in light of the equivalence principle—so the later confirmation of the prediction provided very strong corroboration of the theory (and, by the same token, a failure to experimentally confirm the existence of redshift would have dealt general relativity a very serious blow). Thus, at least in those areas of science where it’s possible to extract extremely “risky“ predictions from one’s theories (more on that later), it seems perfectly reasonable to proceed as if critical experiments can indeed affirmatively corroborate theories—even if such a conclusion isn’t strictly deductively valid.

This, however, is not how almost any psychologists actually operate. As Paul Meehl pointed out in his seminal contrast of standard operating procedures in physics and psychology (Meehl, 1967), psychologists almost never make predictions whose disconfirmation would plausibly invalidate theories. Rather, they typically behave like confirmationists, concluding, on the basis of empirical confirmation of predictions, that their theories are supported (or corroborated). But this latter approach has a logic quite different from the (valid) falsificationist syllogism we saw above. The confirmationist logic that pervades psychology is better represented as follows:

P1: If theory T is true, we should confirm prediction P
P2: We confirm prediction P
C: Theory T is true

C would be a really nice conclusion to draw, if we were entitled to it, because, just as Lakens suggests, we would then have arrived at a way to deduce general theoretical statements from finite observations. Quite a trick indeed. But it doesn’t work; the argument is deductively invalid. If it’s not immediately clear to you why, consider the following argument, which has exactly the same logical structure:

Argument 1
P1: If God loves us all, the sky should be blue
P2: The sky is blue
C: God loves us all

We are not concerned here with the truth of the two premises, but only with the validity of the argument as a whole. And the argument is clearly invalid. Even if we were to assume P1 and P2, C still wouldn’t follow. Observing that the sky is blue (clearly true) doesn’t entail that God loves us all, even if P1 happens to be true, because there could be many other reasons the sky is blue that don’t involve God in any capacity (including, say, differential atmospheric scattering of different wavelengths of light), none of which are precluded by the stated premises.

Now you might want to say, well, sure, but Argument 1 is patently absurd, whereas the arguments Lakens attributes to psychologists are not nearly so silly. But from a strictly deductive standpoint, the typical logic of hypothesis testing in psychology is exactly as silly. Compare the above argument with a running example Lakens (following my paper) uses in his review:

Argument 2
P1: If the theory that cleanliness reduces the severity of moral judgments is true, we should observe condition A > condition B, p < .05
P2: We observe condition A > condition B, p < .05
C: Cleanliness reduces the severity of moral judgments

Subjectively, you probably find this argument much more compelling than the God-makes-the-sky-blue version in Argument 1. But that’s because you’re thinking about the relative plausibility of P1 in the two cases, rather than about the logical structure of the argument. As a purportedly deductive argument, Argument 2 is exactly as bad as Argument 1, and for exactly the same reason: it affirms the consequent. C doesn’t logically follow from P1 and P2, because there could be any number of other potential premises (P3…Pk) that reflect completely different theories yet allow us to derive exactly the same prediction P.

This propensity to pass off deductively nonsensical reasoning as good science is endemic to psychology (and, to be fair, many other sciences). The fact that the confirmation of most empirical predictions in psychology typically provides almost no support for the theories those predictions are meant to test does not seem to deter researchers from behaving as if affirmation of the consequent is a deductively sound move. As Meehl rather colorfully wrote all the way back in 1967:

In this fashion a zealous and clever investigator can slowly wend his way through a tenuous nomological network, performing a long series of related experiments which appear to the uncritical reader as a fine example of “an integrated research program,” without ever once refuting or corroborating so much as a single strand of the network.

Meehl was hardly alone in taking a dim view of the kind of argument we find in Argument 2, and which Lakens defends as a perfectly respectable “deductive“ way to do psychology. Lakatos—the very same Lakatos that Lakens claims he “is on the side of“—was no fan of it either. Lakatos generally had very little to say about psychology, and it seems pretty clear (at least to me) that his views about how science works were rooted primarily in consideration of natural sciences like physics. But on the few occasions that he did venture an opinion about the “soft“ sciences, he made it abundantly clear that he was not a fan. From Lakatos (1970) :

This requirement of continuous growth … hits patched-up, unimaginative series of pedestrian “˜empirical’ adjustments which are so frequent, for instance, in modern social psychology. Such adjustments may, with the help of so-called “˜statistical techniques’, make some “˜novel’ predictions and may even conjure up some irrelevant grains of truth in them. But this theorizing has no unifying idea, no heuristic power, no continuity. They do not add up to a genuine research programme and are, on the whole, worthless1.

If we follow that footnote 1 after “worthless“, we find this:

After reading Meehl (1967) and Lykken (1968) one wonders whether the function of statistical techniques in the social sciences is not primarily to provide a machinery for producing phoney corroborations and thereby a semblance of “scientific progress” where, in fact, there is nothing but an increase in pseudo-intellectual garbage. “¦ It seems to me that most theorizing condemned by Meehl and Lykken may be ad hoc3. Thus the methodology of research programmes might help us in devising laws for stemming this intellectual pollution …

By ad hoc3, Lakatos means that social scientists regularly explain anomalous findings by concocting new post-hoc explanations that may generate novel empirical predictions, but don’t follow in any sensible way from the “positive heuristic“ of a theory (i.e., the set of rules and practices that describe in advance how a researcher ought to interpret and respond to discrepancies). Again, here’s Lakatos:

In fact, I define a research programme as degenerating even if it anticipates novel facts but does so in a patched-up development rather than by a coherent, pre-planned positive heuristic. I distinguish three types of ad hoc auxiliary hypotheses: those which have no excess empirical content over their predecessor (‘ad hoc1’), those which do have such excess content but none of it is corroborated (‘ad hoc2’) and finally those which are not ad hoc in these two senses but do not form an integral part of the positive heuristic (‘ad hoc3’). “¦ Some of the cancerous growth in contemporary social ‘sciences’ consists of a cobweb of such ad hoc3 hypotheses, as shown by Meehl and Lykken.

The above quotes are more or less the extent of what Lakatos had to say about psychology and the social sciences in his published work.

Now, I don’t claim to be able to read the minds of deceased philosophers, but in view of the above, I think it’s safe to say that Lakatos probably wouldn’t have appreciated Lakens claiming to be “on his side“. If Lakens wants to call the kind of view that considers Argument 2 a good way to do empirical science, fine; but I’m going to refer to it as Lakensian deductivism from here on out, because it’s not deductivism in any sense that approximates the normal meaning of the word “deductive“ (I mean, it’s actually deductively invalid!), and I suspect Popper, Lakatos, and Meehl­ might have politely (or maybe not so politely) asked Lakens to cease and desist from implying that they approve of, or share, his views.

Induction to the rescue

So far, things are not looking so good for a strictly deductive approach to psychology. If we follow Lakens in construing deduction and induction as competing philosophical worldviews, and insist on banishing any kind of inductive reasoning from our inferential procedures, then we’re stuck facing up to the fact that virtually all hypothesis testing done by psychologists is actually deductively invalid, because it almost invariably has the logical form captured in Argument 2. I think this is a rather unfortunate outcome, if you happen to be a proponent of a view that you’re trying to convince people merits the label “deduction“.

Fortunately, all is not lost. It turns out that there is a way to turn Argument 2 into a perfectly reasonable basis for doing empirical science of the psychological variety. Unfortunately for Lakens, it runs directly through the kinds of arguments laid out in my paper. To see that, let’s first observe that we can turn the logically invalid Argument 2 into a valid syllogism by slightly changing the wording of P1:

Argument 3
P1: If, and only if, cleanliness reduces the severity of moral judgments, we should find that condition A > condition B, p < .05
P2: We find that condition A > condition B, p < .05
C: Cleanliness reduces the severity of moral judgments

Notice the newly-added words and only if in P1. They makes all the difference! If we know that the prediction P can only be true if theory T is correct, then observing P does in fact allow us to deductively conclude that T is correct. Hooray!

Well, except that this little modification, which looks so lovely on paper, doesn’t survive contact with reality, because in psychology, it’s almost never the case that a given prediction could only have plausibly resulted from one’s favorite theory. Even if you think P1 is true in Argument 2 (i.e., the theory really does make that prediction), it’s clearly false in our updated Argument 3. There are lots of other reasons why we might observe the predicted result, p < .05, even if the theoretical hypothesis is false (i.e., if cleanliness doesn’t reduce the severity of moral judgment). For example, maybe the stimuli in condition A differ on some important but theoretically irrelevant dimension from those in B. Or maybe there are demand characteristics that seep through to the participants despite the investigators’ best efforts. Or maybe the participants interpret the instructions in some unexpected way, leading to strange results. And so on.

Still, we’re on the right track. And we can tighten things up even further by making one last modification: we replace our biconditional P1 above with the following probabilistic version:

Argument 4
P1: It’s unlikely that we would observe A > B, p < .05, unless cleanliness reduces the severity of moral judgments
P2: We observe A > B, p < .05
C1: It’s probably true that cleanliness reduces the severity of moral judgments

Some logicians might quibble with Argument 4, because replacing words like “all“ and “only“ with words like “probably“ and “unlikely“ requires some careful thinking about the relationship between logical and probabilistic inference. But we’ll ignore that here. Whatever modifications you need to make to enable your logic to handle probabilistic statements, I think the above is at least a sensible way for psychologists to proceed when testing hypotheses. If it’s true that the predicted result is unlikely unless the theory is true, and we confirm the prediction, then it seems reasonable to assert (with full recognition that one might be wrong) that the theory is probably true.

But now the other shoe drops. Because even if we accept that Argument 4 is (for at least some logical frameworks) valid, we still need to show that it’s sound. And soundness requires the updated P1 to be true. If P1 isn’t true, then the whole enterprise falls apart again; nobody is terribly interested in scientific arguments that are logically valid but empirically false. We saw that P1 in Argument 2 was uncontroversial, but was embedded in a logically invalid argument. And conversely, P1 in Argument 3 was embedded in a logically valid argument, but was clearly indefensible. Now we’re suggesting that P1 in Argument 4, which sits somewhere in between Argument 2 and Argument 3, manages to capture the strengths of both of the previous arguments, while avoiding their weaknesses. But we can’t just assert this by fiat; it needs to be demonstrated somehow. So how do we do that?

The banal answer is that, at this point, we have to start thinking about the meanings of the words contained in P1, and not just about the logical form of the entire argument. Basically, we need to ask ourselves: is it really true that all other explanations for the predicted statistical result, are, in the aggregate, unlikely?

Notice that, whether we like it or not, we are now compelled to think about the meaning of the statistical prediction itself. To evaluate the claim that the result A > B (p < .05) would be unlikely unless the theoretical hypothesis is true, we need to understand the statistical model that generated the p-values in question. And that, in turn, forces us to reason inductively, because inferential statistics is, by definition, about induction. The point of deploying inferential statistics, rather than constraining one’s self to only describing the sampled measurements, is to generalize beyond the observed sample to a broader population. If you want to know whether the predicted p-value follows from your theory, you need to know whether the population your verbal hypothesis applies to is well approximated by the population your statistical model affords generalization to. If it isn’t, then there’s no basis for positing a premise like P1.

Once we’ve accepted this much—and to be perfectly blunt about it, if you don’t accept this much, you probably shouldn’t be using inferential statistics in the first place—then we have no choice but to think carefully about the alignment between our verbal and statistical hypotheses. Is P1 in Argument 4 true? Is it really the case that observing A > B, p < .05, would be unlikely unless cleanliness reduces the severity of moral judgments? Well that depends. What population of hypothetical observations does the model that generates the p-value refer to? Does it align with the population implied by the verbal hypothesis?

This is the critical question one must answer, and there’s no way around it. One cannot claim, as Lakens tries to, that psychologists don’t need to worry about inductive inference, because they’re actually doing deduction. Induction and deduction are not in opposition here; they’re actually working in tandem! Even if you agree with Lakens and think that the overarching logic guiding psychological hypothesis testing is of the deductive form expressed in Argument 4 (as opposed to the logically invalid form in Argument 2, as Meehl suggested), you still can’t avoid the embedded inductive step captured by P1, unless you want to give up the use of inferential statistics entirely.

The bottom line is that Lakens—and anyone else who finds the flavor of so-called deductivism he advocates appealing—faces a dilemma on two horns. One way to deal with the fact that Lakensian deductivism is in fact deductively invalid is to lean into it and assert that, logic notwithstanding, this is just how psychologists operate, and the important thing is not whether or not the logic makes deductive sense if you scrutinize it closely, but whether it allows people to get on with their research in a way they’re satisfied with.

The upside of such a position is that it allows you to forever deflect just about any criticism of what you’re doing simply by saying “well, the theory seems to me to follow from the prediction I made“. The downside—and it’s a big one, in my opinion—is that science becomes a kind of rhetorical game, because at that point there’s pretty much nothing anybody else can say to disabuse you of the belief that you’ve confirmed your theory. The only thing that’s required is that the prediction make sense to you (or, if you prefer, to you plus two or three reviewers). A secondary consequence is that it also becomes impossible to distinguish the kind of allegedly scientific activity psychologists engage in from, say, postmodern scholarship, so a rather unwelcome conclusion of taking Lakens’s view seriously is that we may as well extend the label science to the kind of thing that goes on in journals like Social Text. Maybe Lakens is okay with this, but I very much doubt that this is the kind of worldview most psychologists want to commit themselves to.

The more sensible alternative is to accept that the words and statistics we use do actually need to make contact with a common understanding of reality if we’re to be able to make progress. This means that when we say things like “it’s unlikely that we would observe a statistically significant effect here unless our theory is true“, evaluation of such a statement requires that one be able to explain, and defend, the relationship between the verbal claims and the statistical quantities on which the empirical support is allegedly founded.

The latter, rather weak, assumption—essentially, that scientists should be able to justify the premises that underlie their conclusions—is all my paper depends on. Once you make that assumption, nothing more depends on your philosophy of science. You could be a Popperian, a Lakatosian, an inductivist, a Lakensian, or an anarchist… It really doesn’t matter, because, unless you want to embrace the collapse of science into postmodernism, there’s no viable philosophy of science under which scientists get to use words and statistics in whatever way they like, without having to worry about the connection between them. If you expect to be taken seriously as a scientist who uses inferential statistics to draw conclusions from empirical data, you’re committed to caring about the relationship between the statistical models that generate your p-values and the verbal hypotheses you claim to be testing. If you find that too difficult or unpleasant, that’s fine (I often do too!); you can just drop the statistics from your arguments, and then it’s at least clear to people that your argument is purely qualitative, and shouldn’t be accorded the kind of reception we normally reserve (fairly or unfairly) for quantitative science. But you don’t get to claim the prestige and precision that quantitation seems to confer on researchers while doing none of the associated work. And you certainly can’t avoid doing that work simply by insisting that you’re doing a weird, logically fallacious, kind of “deduction“.

Unfair to severity

Lakens’s second major criticism is that I’m too hard on the notion of severity. He argues that I don’t give the Popper/Meehl/Mayo risky prediction/severe testing school of thought sufficient credit, and that it provides a viable alternative to the kind of position he takes me to be arguing for. Lakens makes two main points, which I’ll dub Severity I and Severity II.

Severity I

First, Lakens argues that my dismissal of risky or severe tests as a viable approach in most of psychology is unwarranted. I’ll quote him at length here, because the core of his argument is embedded in some other stuff, and I don’t want to be accused of quoting out of context (note that I did excise one part of the quote, because I deal with it separately below):

Yarkoni’s criticism on the possibility of severe tests is regrettably weak. Yarkoni says that “Unfortunately, in most domains of psychology, there are pervasive and typically very plausible competing explanations for almost every finding.” From his references (Cohen, Lykken, Meehl) we can see he refers to the crud factor, or the idea that the null hypothesis is always false. As we recently pointed out in a review paper on crud (Orben & Lakens, 2019), Meehl and Lykken disagreed about the definition of the crud factor, the evidence of crud in some datasets can not be generalized to all studies in pychology, and “The lack of conceptual debate and empirical research about the crud factor has been noted by critics who disagree with how some scientists treat the crud factor as an “axiom that needs no testing” (Mulaik, Raju, & Harshman, 1997).”. Altogether, I am very unconvinced by this cursory reference to crud makes a convincing point that “there are pervasive and typically very plausible competing explanations for almost every finding”. Risky predictions seem possible, to me, and demonstrating the generalizability of findings is actually one way to perform a severe test.

When Yarkoni discusses risky predictions, he sticks to risky quantitative predictions. As explained in Lakens (2020), “Making very narrow range predictions is a way to make it statistically likely to falsify your prediction if it is wrong. But the severity of a test is determined by all characteristics of a study that increases the capability of a prediction to be wrong, if it is wrong. For example, by predicting you will only observe a statistically significant difference from zero in a hypothesis test if a very specific set of experimental conditions is met that all follow from a single theory, it is possible to make theoretically risky predictions.” “¦ It is unclear to me why Yarkoni does not think that approaches such as triangulation (Munafò & Smith, 2018) are severe tests. I think these approaches are the driving force between many of the more successful theories in social psychology (e.g., social identity theory), and it works fine.

There are several relatively superficial claims Lakens makes in these paragraphs that are either wrong or irrelevant. I’ll take them up below, but let me first address the central claim, which is that, contrary to the argument I make in my paper, risky prediction in the Popper/Meehl/Mayo sense is actually a viable strategy in psychology.

It’s instructive to note that Lakens doesn’t actually provide any support for this assertion; his argument is entirely negative. That is, he argues that I haven’t shown severity to be impossible. This is a puzzling way to proceed, because the most obvious way to refute an argument of the form “it’s almost impossible to do X“ is to just point to a few garden variety examples where people have, in fact, successfully done X. Yet at no point in Lakens’s lengthy review does he provide any actual examples of severe tests in psychology—i.e., of cases where the observed result would be extremely implausible if the favored theory were false. This omission is hard to square with his insistence that severe testing is a perfectly sensible approach that many psychologists already use successfully. Hundreds of thousands of papers have been published in psychology over the past century; if an advocate of a particular methodological approach can’t identify even a tiny fraction of the literature that has successfully applied that approach, how seriously should that view be taken by other people?

As background, I should note that Lakens’s inability to give concrete examples of severe testing isn’t peculiar to his review of my paper; in various interactions we’ve had over the last few years, I’ve repeatedly asked him to provide such examples. He’s obliged exactly once, suggesting this paper, titled Ego Depletion Is Not Just Fatigue: Evidence From a Total Sleep Deprivation Experiment by Vohs and colleagues.

In the sole experiment Vohs et al. report, they purport to test the hypothesis that ego depletion is not just fatigue (one might reasonably question whether there’s any non-vacuous content to this hypothesis to begin with, but that’s a separate issue). They proceed by directing participants who either have or have not been deprived of sleep to suppress their emotions while viewing disgusting video clips. In a subsequent game, they then ask the same participants to decide (seemingly incidentally) how loud a noise to blast an opponent with—a putative measure of aggression. The results show that participants who suppressed emotion selected louder volumes than those who did not, whereas the sleep deprivation manipulation had no effect.

I leave it as an exercise to the reader to decide for themselves whether the above example is a severe test of the theoretical hypothesis. To my mind, at least, it clearly isn’t; it fits very comfortably into the category of things that Meehl and Lakatos had in mind when discussing the near-total disconnect between verbal theories and purported statistical evidence. There are dozens, if not hundreds, of ways one might obtain the predicted result even if the theoretical hypothesis Vos et al. articulate were utterly false (starting from the trivial observation that one could obtain the pattern the authors reported even if the two manipulations tapped exactly the same construct but were measured with different amounts of error). There is nothing severe about the test, and to treat it as such is to realize Meehl and Lakatos’s worst fears about the quality of hypothesis-testing in much of psychology.

To be clear, I did not suggest in my paper (nor am I here) that severe tests are impossible to construct in psychology. I simply observed that they’re not a realistic goal in most domains, particularly in “soft“ areas (e.g., social psychology). I think I make it abundantly clear in the paper that I don’t see this as a failing of psychologists, or of their favored philosophy of science; rather, it’s intrinsic to the domain itself. If you choose to study extremely complex phenomena, where any given behavior is liable to be a product of an enormous variety of causal factors interacting in complicated ways, you probably shouldn’t expect to be able to formulate clear law-like predictions capable of unambiguously elevating one explanation above others. Social psychology is not physics, and there’s no reason to think that methodological approaches that work well when one is studying electrons and quarks should also work well when one is studying ego depletion and cognitive dissonance.

As for the problematic minor claims in the paragraphs I quoted above (you can skip down to the “Severity II“ section you’re bored or short on time)… First, the citations to Cohen, Lykken, and Meehl contain well-developed arguments to the same effect as my claim that “there are pervasive and typically very plausible competing explanations for almost every finding“. These arguments do not depend on what one means by “crud“, which is the subject of Orben & Lakens (2019). The only point relevant to my argument is that outcomes in psychology are overwhelmingly determined by many factors, so that it’s rare for a hypothesized effect in psychology to have no plausible explanation other than the authors’ preferred theoretical hypothesis. I think this is self-evidently true, and needs no further justification. But if you think it does require justification, I invite you to convince yourself of it in the following easy steps: (1) Write down 10 or 20 random effects that you feel are a reasonably representative sample of your field. (2) For each one, spend 5 minutes trying to identify alternative explanations for the predicted result that would be plausible even if the researcher’s theoretical hypothesis were false. (3) Observe that you were able to identify plausible confounds for all of the effects you wrote down. There, that was easy, right?

Second, it isn’t true that I stick to risky quantitative predictions. I explicitly note that risky predictions can be non-quantitative:

The canonical way to accomplish this is to derive from one’s theory some series of predictions—typically, but not necessarily, quantitative in nature—sufficiently specific to that theory that they are inconsistent with, or at least extremely implausible under, other accounts.

I go on to describe several potential non-quantitative approaches (I even cite Lakens!):

This does not mean, however, that vague directional predictions are the best we can expect from psychologists. There are a number of strategies that researchers in such fields could adopt that would still represent at least a modest improvement over the status quo (for discussion, see Meehl, 1990). For example, researchers could use equivalence tests (Lakens, 2017); predict specific orderings of discrete observations; test against compound nulls that require the conjunctive rejection of many independent directional predictions; and develop formal mathematical models that posit non-trivial functional forms between the input and ouput (Marewski & Olsson, 2009; Smaldino, 2017).

Third, what Lakens refers to as “triangulation“ is, as far as I can tell, conceptually akin to a logical conjunction of effects suggested above, so again, it’s unfair to say that I oppose this idea. I support it—in principle. However, two points are worth noting. First, the practical barrier to treating conjunctive rejections as severe tests is that it requires researchers to actually hold their own feet to the fire by committing ahead of time to the specific conjunction that they deem a severe test. It’s not good enough to state ahead of time that the theory makes 6 predictions, and then, when results reveal that the theory only confirms 4 of the predictions, to generate some post-hoc explanation for the 2 failed predictions while still claiming that the theory managed to survive a critical test.

Second, as we’ve already seen, the mere fact that a researcher believes a test is severe does not actually make it so, and there are good reasons to worry that many researchers grossly underestimate the degree of actual support a particular statistical procedure (or conjunction of procedures) actually confers on a theory. For example, you might naively suppose that if your theory makes 6 independent directional predictions—implying a probability of 2^6, or 1.5%, of getting all 6 right purely by chance—then joint corroboration of all your predictions provides strong support for your theory. But this isn’t generally the case, because many plausible competing accounts in psychology will tend to generate similarly-signed predictions. As a trivial example, when demand characteristics are present, they will typically tend to push in the direction of the researcher’s favored hypotheses.

The bottom line is that, while triangulation is a perfectly sensible strategy in principle, deploying it in a way that legitimately produces severe tests of psychological theories does not seem any easier than the other approaches I mention—nor, again, does Lakens seem able to provide any concrete examples.

Severity II

Lakens’s second argument regarding severity (or my alleged lack of respect for it) is that I put the cart before the horse: whereas I focus largely on the generalizability of claims made on the basis of statistical evidence, Lakens argues that generalizability is purely an instrumental goal, and that the overarching objective is severity. He writes:

I think the reason most psychologists perform studies that demonstrate the generalizability of their findings has nothing to do with their desire to inductively build a theory from all these single observations. They show the findings generalize, because it increases the severity of their tests. In other words, according to this deductive approach, generalizability is not a goal in itself, but a it follows from the goal to perform severe tests.

And:

Generalization as a means to severely test a prediction is common, and one of the goals of direct replications (generalizing to new samples) and conceptual replications (generalizing to different procedures). Yarkoni might disagree with me that generalization serves severity, not vice versa. But then what is missing from the paper is a solid argument why people would want to generalize to begin with, assuming at least a decent number of them do not believe in induction. The inherent conflict between the deductive approaches and induction is also not explained in a satisfactory manner.

As a purported criticism of my paper, I find this an unusual line of argument, because not only does it not contradict anything I say in my paper, it actually directly affirms it. In effect, Lakens is saying yes, of course it matters whether the statistical model you use maps onto your verbal hypothesis; how else would you be able to formulate a severe test of the hypothesis using inferential statistics? Well, I agree with him! My only objection is that he doesn’t follows his own argument far enough. He writes that “generalization as a means to severely test a prediction is common“, but he’s being too modest. It isn’t just common; for studies that use inferential statistics, it’s universal. If you claim to be using statistical results to test your theoretical hypotheses, you’re obligated to care about the alignment between the universes of observations respectively defined by your verbal and statistical hypotheses. As I’ve pointed out at length above, this isn’t a matter of philosophical disagreement (i.e., of some imaginary “inherent conflict between the deductive approaches and induction“); it’s definitional. Inferential statistics is about generalizing from samples to populations. How could you possibly assert that a statistical test of a hypothesis is severe if you have no idea whether the population defined by your statistical model aligns with the one defined by your verbal hypothesis? Can Lakens provide an example of a severe statistical test that doesn’t require one to think about what population of observations a model applies to? I very much doubt it.

For what it’s worth, I don’t think the severity of hypothesis testing is the only reason to worry about the generalizability of one’s statistical results. We can see this trivially, inasmuch as severity only makes sense in a hypothesis testing context, whereas generalizability matters any time inferential statistics (which make reference to some idealized population) are invoked. If you report a p-value from a linear regression model, I don’t need to know what hypothesis motivated the analysis in order to interpret the results, but I do need to understand what universe of hypothetical observations the statistical model you specified refers to. If Lakens wants to argue that statistical results are uninterpretable unless they’re presented as confirmatory tests of an a priori hypothesis, that’s his prerogative (though I doubt he’ll find many takers for that view). At the very least, though, it should be clear that his own reasoning gives one more, and not less, reason to take the arguments in my paper seriously.

Hopelessly impractical

[Attention conservation notice: the above two criticisms are the big ones; you can safely stop reading here without missing much. The stuff below is frankly more a reflection of my irritation at some of Lakens’s rhetorical flourishes than about core conceptual issues.]

A third theme that shows up repeatedly in Lakens’s review is the idea that the arguments I make, while perhaps reasonable from a technical standpoint, are far too onerous to expect real researchers to implement. There are two main strands of argument here. Both of them, in my view, are quite wrong. But one of them is wrong and benign, whereas the other is wrong and possibly malignant.

Impractical I

The first (benign) strand is summarized by Lakens’s Point 3, which he titles theories and tests are not perfectly aligned in deductive approaches. As we’ll see momentarily, “perfectly“ is a bit of a weasel word that’s doing a lot of work for Lakens here. But his general argument is that you only need to care about the alignment between statistical and verbal specifications of a hypothesis if you’re an inductivist:

To generalize from a single observation to a general theory through induction, the sample and the test should represent the general theory. This is why Yarkoni is arguing that there has to be a direct correspondence between the theoretical model, and the statistical test. This is true in induction.

I’ve already spent several thousand words above explaining why this is simply false. To recap (I know I keep repeating myself, but this really is the crux of the whole issue): if you’re going to report inferential statistics and claim that they provide support for your verbal hypotheses, then you’re obligated to care about the correspondence between the test and the theory. This doesn’t require some overarching inductivist philosophy of science (which is fortunate, because I don’t hold one myself); it only requires you to believe that when you make statements of the form “statistic X provides evidence for verbal claim Y“, you should be able to explain why that’s true. If you can’t explain why the p-value (or Bayes Factor, etc.) from that particular statistical specification supports your verbal hypothesis, but a different specification that produces a radically different p-value wouldn’t, it’s not clear why anybody else should take your claims seriously. After all, inferential statistics aren’t (or at least, shouldn’t be) just a kind of arbitrary numerical magic we sprinkle on top of our words to get people to respect us. They mean things. So the alternative to caring about the relationship between inferential statistics and verbal claims is not, as Lakens seems to think, deductivism—it’s ritualism.

The tacit recognition of this point is presumably why Lakens is careful to write that “theories and tests are not perfectly aligned in deductive approaches“ (my emphasis). If he hadn’t included the word “perfectly“, the claim would seem patently silly, since theories and tests obviously need to be aligned to some degree no matter what philosophical view one adopts (save perhaps for outright postmodernism). Lakens’s argument here only makes any sense if the reader can be persuaded that my view, unlike Lakens’, demands perfection. But it doesn’t (more on that below).

Lakens then goes on to address one of the central planks of my argument, namely, the distinction between fixed and random factors (which typically has massive implications for the p-values one observes). He suggests that while the distinction is real, it’s wildly unrealistic to expect anybody to actually be able to respect it:

If I want to generalize beyond my direct observations, which are rarely sampled randomly from all possible factors that might impact my estimate, I need to account for uncertainty in the things I have not observed. As Yarkoni clearly explains, one does this by adding random factors to a model. He writes (p. 7) “Each additional random factor one adds to a model licenses generalization over a corresponding population of potential measurements, expanding the scope of inference beyond only those measurements that were actually obtained. However, adding random factors to one’s model also typically increases the uncertainty with which the fixed effects of interest are estimated”. You don’t need to read Popper to see the problem here – if you want to generalize to all possible random factors, there are so many of them, you will never be able to overcome the uncertainty and learn anything. This is why inductive approaches to science have largely been abandoned.

You don’t need to read Paul Meehl’s Big Book of Logical Fallacies to see that Lakens is equivocating. He equates wanting to generalize beyond one’s sample with wanting to generalize “to all possible random factors“—as if the only two possible interpretations of an effect are that it either generalizes to all conceivable scenarios, or that it can’t be generalized beyond the sample at all. But this just isn’t true; saying that researchers should build statistical models that reflect their generalization intentions is not the same as saying that every mixed-effects model needs to include all variance components that could conceivably have any influence, however tiny, on the measured outcomes. Lakens presents my argument as a statistically pedantic, technically-correct-but-hopelessly-ineffectual kind of view—at which point it’s supposed to become clear to the reader that it’s just crazy to expect psychologists to proceed in the way I recommend. And I agree that it would be crazy—if that was actually what I was arguing. But it isn’t. I make it abundantly clear in my paper that aligning verbal and statistical hypotheses needn’t entail massive expansion of the latter; it can also (and indeed, much more feasibly) entail contraction of the former. There’s an entire section in the paper titled Draw more conservative inferences that begins with this:

Perhaps the most obvious solution to the generalizability problem is for authors to draw much more conservative inferences in their manuscripts—and in particular, to replace the hasty generalizations pervasive in contemporary psychology with slower, more cautious conclusions that hew much more closely to the available data. Concretely, researchers should avoid extrapolating beyond the universe of observations implied by their experimental designs and statistical models. Potentially relevant design factors that are impractical to measure or manipulate, but that conceptual considerations suggest are likely to have non-trivial effects (e.g., effects of stimuli, experimenter, research site, culture, etc.), should be identified and disclosed to the best of authors’ ability.

Contra Lakens, this is hardly an impractical suggestion; if anything, it offers to reduce many authors’ workload, because Introduction and Discussion sections are typically full of theoretical speculations that go well beyond the actual support of the statistical results. My prescription, if taken seriously, would probably shorten the lengths of a good many psychology papers. That seems pretty practical to me.

Moreover—and again contrary to Lakens’s claim—following my prescription would also dramatically reduce uncertainty rather than increasing it. Uncertainty arises when one lacks data to inform one’s claims or beliefs. If maximal certainty is what researchers want, there are few better ways to achieve that than to make sure their verbal claims cleave as closely as possible to the boundaries implicitly defined by their experimental procedures and statistical models, and hence depend on fewer unmodeled (and possibly unknown) variables.

Impractical II

The other half of Lakens’s objection from impracticality is to suggest that, even if the arguments I lay out have some merit from a principled standpoint, they’re of little practical use to most researchers, because I don’t do enough work to show readers how they can actually use those principles in their own research. Lakens writes:

The issues about including random factors is discussed in a more complete, and importantly, applicable, manner in Barr et al (2013). Yarkoni remains vague on which random factors should be included and which not, and just recommends ‘more expansive’ models. I have no idea when this is done satisfactory. This is a problem with extreme arguments like the one Yarkoni puts forward. It is fine in theory to argue your test should align with whatever you want to generalize to, but in practice, it is impossible. And in the end, statistics is just a reasonably limited toolset that tries to steer people somewhat in the right direction. The discussion in Barr et al (2013), which includes trade-offs between converging models (which Yarkoni too easily dismisses as solved by modern computational power – it is not solved) and including all possible factors, and interactions between all possible factors, is a bit more pragmatic.“

And:

As always, it is easy to argue for extremes in theory, but this is generally uninteresting for an applied researcher. It would be great if Yarkoni could provide something a bit more pragmatic about what to do in practice than his current recommendation about fitting “more expansive models” – and provides some indication where to stop, or at least suggestions what an empirical research program would look like that tells us where to stop, and why.

And:

Previous authors have made many of the same points, but in a more pragmatic manner (e.g., Barr et al., 2013m Clark, 1974,). Yarkoni fails to provide any insights into where the balance between generalizing to everything, and generalizing to factors that matter, should lie, nor does he provide an evaluation of how far off this balance research areas are. It is easy to argue any specific approach to science will not work in theory – but it is much more difficult to convincingly argue it does not work in practice.

There are many statements in Lakens’s review that made me shake my head, but the argument advanced in the above quotes is the only one that filled me (briefly) with rage. In part that’s because parts of what Lakens says here blatantly misrepresent my paper. For example, he writes that “Yarkoni just recommends “˜more expansive models’“, which is frankly a bit insulting given that I spend a full third of my paper talking about various ways to address the problem (e.g., by designing studies that manipulate many factors at once; by conducting meta-analyses over variance components; etc.).

Similarly, Lakens implies that Barr et al. (2013) gives better versions of my arguments, when actually the two papers are doing completely different things. Barr et al. (2013) is a fantastic paper, but it focuses almost entirely on the question of how one should specify and estimate mixed-effects models, and says essentially nothing about why researchers should think more carefully about random factors, or which ones researchers ought to include in their model. One way to think about it is that Barr et al. (2013) is the paper you should read after my paper has convinced you that it actually matters a lot how you specify your random-effects structure. Of course, if you’re already convinced of the latter (which many people are, though Lakens himself doesn’t seem to be), then yeah, you should maybe skip my paper““you’re not the intended audience.

In any case, the primary reason I found this part of Lakens’s review upsetting is that the above quotes capture a very damaging, but unfortunately also very common, sentiment in psychology, which is the apparent belief that somebody—and perhaps even nature itself—owes researchers easy solutions to extremely complex problems.

Lakens writes that “Yarkoni remains vague on which random factors should be included and which not“, and that “ It would be great if Yarkoni could provide something a bit more pragmatic about what to do in practice than his current recommendation about fitting “more expansive models”. Well, on a superficial level, I agree with Lakens: I do remain vague on which factors should be included, and it would be lovely if I were able to say something like “here, Daniel, I’ve helpfully identified for you the five variance components that you need to care about in all your studies“. But I can’t say something like that, because it would be a lie. There isn’t any such one-size-fits-all prescription—and trying to pretend there is would, in my view, be deeply counterproductive. Psychology is an enormous field full of people trying to study a very wide range of complex phenomena. There is no good reason to suppose that the same sources of variance will assume even approximately the same degree of importance across broad domains, let alone individual research questions. Should psychophysicists studying low-level visual perception worry about the role of stimulus, experimenter, or site effects? What about developmental psychologists studying language acquisition? Or social psychologists studying cognitive dissonance? I simply don’t know.

One reason I don’t know, as I explain in my paper, is that the answer depends heavily on what conclusions one intends to draw from one’s analyses—i.e., on one’s generalization intentions. I hope Lakens would agree with me that it’s not my place to tell other people what their goal should be in doing their research. Whether or not a researcher needs to model stimuli, sites, tasks, etc. as random factors depends on what claim they intend to make. If a researcher intends to behave as if their results apply to a population of stimuli like the ones one used in their study, and not just to the exact sampled stimuli, then they should use a statistical model that reflects that intention. But if they don’t care to make that generalization, and are comfortable drawing no conclusions beyond the confines of the tested stimuli, then maybe they don’t need to worry about explicitly modeling stimulus effects at all. Either way, what determines whether or not a statistical model is or isn’t appropriate is whether or not that model adequately captures what a researcher claims it’s capturing—not whether Tal Yarkoni has data suggesting that, on average, site effects are large in one area of social psychology but not large in another area of psychophysics.

The other reason I can’t provide concrete guidance about what factors psychologists ought to model as random is that attempting to establish even very rough generalizations of this sort would involve an enormous amount of work—and the utility of that work would be quite unclear, given how contextually specific the answers are likely to be. Lakens himself seems to recognize this; at one point in his review, he suggests that the topic I address “probably needs a book length treatment to do it justice.“ Well, that’s great, but what are working researchers supposed to do in the meantime? Is the implication that psychologists should feel free to include whatever random effects they do or don’t feel like in their models until such time as someone shows up with a compendium of variance component estimates that apply to different areas of psychology? Does Lakens also dismiss papers seeking to convince people that it’s important to consider statistical power when designing studies, unless those papers also happen to provide ready-baked recommendations for what an appropriate sample size is for different research areas within psychology? Would he also conclude that there’s no point in encouraging researchers to define “smallest effect sizes of interest“, as he himself has done in the past, unless one can provide concrete recommendations for what those numbers should be?

I hope not. Such a position would amount to shooting the messenger. The argument in my paper is that model specification matters, and that researchers need to think about that carefully. I think I make that argument reasonably clearly and carefully. Beyond that, I don’t think it’s my responsibility to spend the next N years of my own life trying to determine what factors matter most in social, developmental, or cognitive psychology, just so that researchers in those fields can say, “thanks, your crummy domain-general estimates are going to save me from having to think deeply about what influences matter in my own particular research domain“. I think it’s every individual researcher’s job to think that through for themselves, if they expect to be taken seriously.

Lastly, and at the risk of being a bit petty (sorry), I can’t resist pointing out what strikes me as a rather serious internal contradiction between Lakens’s claim that my arguments are unhelpful unless they come with pre-baked variance estimates, and his own stated views about severity. On the one hand, Lakens claims that psychologists ought to proceed by designing studies that subject their theoretical hypotheses to severe tests. On the other hand, he seems to have no problem with researchers mindlessly following field-wide norms when specifying their statistical models (e.g., modeling only subjects as random effects, because those are the current norms). I find these two strands of thought difficult to reconcile. As we’ve already seen, the severity of a statistical procedure as a test of a theoretical hypothesis depends on the relationship between the verbal hypothesis and the corresponding statistical specification. How, then, could a researcher possibly feel confident that their statistical procedure constitutes a severe test of their theoretical hypothesis, if they’re using an off-the-shelf model specification and have no idea whether they would have obtained radically different results if they had randomly sampled a different set of stimuli, participants, experimenters, or task operationalizations?

Obviously, it can’t. Having to think carefully about what the terms in one’s statistical model mean, how they relate to one’s theoretical hypothesis, and whether those assumptions are defensible, isn’t at all “impractical“; it’s necessary. If you can’t explain clearly why a model specification that includes only subjects as random effects constitutes a severe test of your hypothesis, why would you expect other people to take your conclusions at face value?

Trouble with titles

There’s one last criticism Lakens raises in his review of my paper. It concerns claims I make about the titles of psychology papers:

This is a minor point, but I think a good illustration of the weakness of some of the main arguments that are made in the paper. On the second page, Yarkoni argues that “the vast majority of psychological scientists have long operated under a regime of (extremely) fast generalization”. I don’t know about the vast majority of scientists, but Yarkoni himself is definitely using fast generalization. He looked through a single journal, and found 3 titles that made general statements (e.g., “Inspiration Encourages Belief in God”). When I downloaded and read this article, I noticed the discussion contains a ‘constraint on generalizability’ in the discussion, following (Simons et al., 2017). The authors wrote: “We identify two possible constraints on generality. First, we tested our ideas only in American and Korean samples. Second, we found that inspiring events that encourage feelings of personal insignificance may undermine these effects.”. Is Yarkoni not happy with these two sentence clearly limiting the generalizability in the discussion?

I was initially going to respond to this in detail, but ultimately decided against it, because (a) by Lakens’ own admission, it’s a minor concern; (b) this is already very long as-is; and (c) while it’s a minor point in the context of my paper, I think this issue has some interesting and much more general implications for how we think about titles. So I’ve decided I won’t address it here, but will eventually take it up in a separate piece that gives it a more general treatment, and that includes a kind of litmus test one can use to draw reasonable conclusions about whether or not a title is appropriate. But, for what it’s worth, I did do a sweep through the paper in the process of revision, and have moderated some of the language.

Conclusion

Daniel Lakens argues that psychologists don’t need to care much if at all about the relationship between their statistical model specifications and their verbal hypotheses, because hypothesis testing in psychology proceeds deductively: researchers generate predictions from their theories, and then update their confidence in their theories on the basis of whether or not those predictions are confirmed. This all sounds great until you realize that those predictions are almost invariably evaluated using inferential statistical methods that are inductive by definition. So long as psychologists are relying on inferential statistics as decision aids, there can be no escape from induction. Deduction and induction are not competing philosophies or approaches; the standard operating procedure in psychology is essentially a hybrid of the two.

If you don’t like the idea that the ability to appraise a verbal hypothesis using statistics depends critically on the ability to understand and articulate how the statistical terms map onto the verbal ideas, that’s fine; an easy way to solve that problem is to just not use inferential statistics. That’s a perfectly reasonable position, in my view (and one I discuss at length in my paper). But once you commit yourself to relying on things like p-values and Bayes Factors to help you decide what you believe about the world, you’re obligated to think about, justify, and defend your statistical assumptions. They aren’t, or shouldn’t be, just a kind of pedantic technical magic you can push-button sprinkle on top of your favorite verbal hypotheses to make them really stick.

If we already understood the brain, would we even know it?

The question posed in the title is intended seriously. A lot of people have been studying the brain for a long time now. Most of these people, if asked a question like “so when are you going to be able to read minds?”, will immediately scoff and say something to the effect of we barely understand anything about the brain–that kind of thing is crazy far into the future! To a non-scientist, I imagine this kind of thing must seem bewildering. I mean, here we have a community of tens of thousands of extremely smart people who have collectively been studying the same organ for over a hundred years; and yet, almost to the last person, they will adamantly proclaim to anybody who listens that the amount they currently know about the brain is very, very small compared to the amount that they expect the human species to know in the future.

I’m not convinced this is true. I think it’s worth observing that if you ask someone who has just finished telling you how little we collectively know about the brain how much they personally actually know about the brain–without the implied contrast with the sum of all humanity–they will probably tell you that, actually, they kind of know a lot about the brain (at least, once they get past the false modesty). Certainly I don’t think there are very many neuroscientists running around telling people that they’ve literally learned almost nothing since they started studying the gray sludge inside our heads. I suspect most neuroanatomists could probably recite several weeks’ worth of facts about the particular brain region or circuit they study, and I have no shortage of fMRI-experienced friends who won’t shut up about this brain network or that brain region–so I know they must know a lot about something to do with the brain. We thus find ourselves in the rather odd situation of having some very smart people apparently simultaneously believe that (a) we all collectively know almost nothing, and (b) they personally are actually quite learned (pronounced luhrn-ED) in their chosen subject. The implication seems to be that, if we multiply what one really smart present-day neuroscientist knows a few tens of thousands of times, that’s still only a tiny fraction of what it would take to actually say that we really “understand” the brain.

I find this problematic in two respects. First, I think we actually already know quite a lot about the brain. And second, I don’t think future scientists–who, remember, are people similar to us in both number and intelligence–will know dramatically more. Or rather, I think future neuroscientists will undoubtedly amass orders of magnitude more collective knowledge about the brain than we currently possess. But, barring some momentous fusion of human and artificial intelligence, I’m not at all sure that will translate into a corresponding increase in any individual neuroscientist’s understanding. I’m willing to stake a moderate sum of money, and a larger amount of dignity, on the assertion that if you ask a 2030, 2050, or 2118 neuroscientist–assuming both humans and neuroscience are still around then–if they individually understand the brain given all of the knowledge we’ve accumulated, they’ll laugh at you in exactly the way that we laugh at that question now.

* * *

We probably can’t predict when the end of neuroscience will arrive with any reasonable degree of accuracy. But trying to conjure up some rough estimates can still help us calibrate our intuitions about what would be involved. One way we can approach the problem is to try to figure out at what rate our knowledge of the brain would have to grow in order to arrive at the end of neuroscience within some reasonable time frame.

To do this, we first need an estimate of how much more knowledge it would take before we could say with a straight face that we understand the brain. I suspect that “1000 times more” would probably seem like a low number to most people. But let’s go with that, for the sake of argument. Let’s suppose that we currently know 0.1% of all there is to know about the brain, and that once we get to 100%, we will be in a position to stop doing neuroscience, because we will at that point already have understood everything.

Next, let’s pick a reasonable-sounding time horizon. Let’s say… 200 years. That’s twice as long as Eric Kandel thinks it will take just to understand memory. Frankly, I’m skeptical that humans will still be living on this planet in 200 years, but that seems like a reasonable enough target. So basically, we need to learn 1000 times as much as we know right now in the space of 200 years. Better get to the library! (For future neuroscientists reading this document as an item of archival interest about how bad 2018 humans were at predicting the future: the library is a large, public physical space that used to hold things called books, but now holds only things called coffee cups and laptops.)

A 1000-fold return over 200 years is… 3.5% compounded annually. Hey, that’s actually not so bad. I can easily believe that our knowledge about the brain increases at that rate. It might even be more than that. I mean, the stock market historically gets 6-10% returns, and I’d like to believe that neuroscience outperforms the stock market. Regardless, under what I think are reasonably sane assumptions, I don’t think it’s crazy to suggest that the objective compounding of knowledge might not be the primary barrier preventing future neuroscientists from claiming that they understand the brain. Assuming we don’t run into any fundamental obstacles that we’re unable to overcome via new technology and/or brilliant ideas, we can look forward to a few of our great-great-great-great-great-great-great-great-grandchildren being the unlucky ones who get to shut down all of the world’s neuroscience departments and tell all of their even-less-lucky graduate students to go on home, because there are no more problems left to solve.

Well, except probably not. Because, for the above analysis to go through, you have to believe that there’s a fairly tight relationship between what all of us know, and what any of us know. Meaning, you have to believe that once we’ve successfully acquired all of the possible facts there are to acquire about the brain, there will be some flashing light, some ringing bell, some deep synthesized voice that comes over the air and says, “nice job, people–you did it! You can all go home now. Last one out gets to turn off the lights.”

I think the probability of such a thing happening is basically zero. Partly because the threat to our egos would make it very difficult to just walk away from what we’d spent much of our life doing; but mostly because the fact that somewhere out there there existed a repository of everything anyone could ever want to know about the brain would not magically cause all of that knowledge to be transduced into any individual brain in a compact, digestible form. In fact, it seems like a safe bet that no human (perhaps barring augmentation with AI) would be able to absorb and synthesize all of that knowledge. More likely, the neuroscientists among us would simply start “recycling” questions. Meaning, we would keep coming up with new questions that we believe need investigating, but those questions would only seem worthy of investigation because we lack the cognitive capacity to recognize that the required information is already available–it just isn’t packaged in our heads in exactly the right way.

What I’m suggesting is that, when we say things like “we don’t really understand the brain yet”, we’re not really expressing factual statements about the collective sum of neuroscience knowledge currently held by all human beings. What each of us really means is something more like there are questions I personally am able to pose about the brain that seem to make sense in my head, but that I don’t currently know the answer to–and I don’t think I could piece together the answer even if you handed me a library of books containing all of the knowledge we’ve accumulated about the brain.

Now, for a great many questions of current interest, these two notions clearly happen to coincide–meaning, it’s not just that no single person currently alive knows the complete answer to a question like “what are the neural mechanisms underlying sleep?”, or “how do SSRIs help ameliorate severe depression?”, but that the sum of all knowledge we’ve collectively acquired at this point may not be sufficient to enable any person or group of persons, no matter how smart, to generate a comprehensive and accurate answer. But I think there are also a lot of questions where the two notions don’t coincide. That is, there are many questions neuroscientists are currently asking that we could say with a straight face we do already know how to answer collectively–despite vehement assertions to the contrary on the part of many individual scientists. And my worry is that, because we all tend to confuse our individual understanding (which is subject to pretty serious cognitive limitations) with our collective understanding (which is not), there’s a non-trivial risk of going around in circles. Meaning, the fact that we’re individually not able to understanding something–or are individually unsatisfied with the extant answers we’re familiar with–may lead us to devise ingenious experiments and expend considerable resources trying to “solve” problems that we collectively do already have perfectly good answers to.

Let me give an example to make this more concrete. Many (though certainly not all) people who work with functional magnetic resonance imaging (fMRI) are preoccupied with questions of the form what is the core function of X–where X is typically some reasonably well-defined brain region or network, like the ventromedial prefrontal cortex, the fusiform face area, or the dorsal frontoparietal network. Let’s focus our attention on one network that has attracted particular attention over the past 10 – 15 years: the so-called “default mode” or “resting state” network. This network is notable largely for its proclivity to show increased activity when people are in a state of cognitive rest–meaning, when they’re free to think about whatever they like, without any explicit instruction to direct their attention or thoughts to any particular target or task. A lot of cognitive neuroscientists in recent years have invested time trying to understand the function(s) of the default mode network(DMN; for reviews, see Buckner, Andrews-Hanna, & Schacter, 2008; Andrews-Hanna, 2012; Raichle, 2015). Researchers have observed that the DMN appears to show robust associations with autobiographical memory, social cognition, self-referential processing, mind wandering, and a variety of other processes.

If you ask most researchers who study the DMN if they think we currently understand what the DMN does, I think nearly all of them will tell you that we do not. But I think that’s wrong. I would argue that, depending on how you look at it, we either (a) already do have a pretty good understanding of the “core functions” of the network, or (b) will never have a good answer to the question, because it can’t actually be answered.

The sense in which we already know the answer is that we have pretty good ideas about what kinds of cognitive and affective processes are associated with changes in DMN activity. They include self-directed cognition, autobiographical memory, episodic future thought, stressing out about all the things one has to do in the next few days, and various other things. We know that the DMN is associated with these kinds of processes because we can elicit activation increases in DMN regions by asking people to engage in tasks that we believe engage these processes. And we also know, from both common sense and experience-sampling studies, that when people are in the so-called “resting state”, they disproportionately tend to spend their time thinking about such things. Consequently, I think there’s a perfectly good sense in which we can say that the “core function” of the DMN is nothing more and nothing less than supporting the ability to think about things that people tend to think about when they’re at rest. And we know, to a first order of approximation, what those are.

In my anecdotal experience, most people who study the DMN are not very satisfied with this kind of answer. Their response is usually something along the lines of: but that’s just a description of what kinds of processes tend to co-occur with DMN activation. It’s not an explanation of why the DMN is necessary for these functions, or why these particular brain regions are involved.

I think this rebuttal is perfectly reasonable, inasmuch as we clearly don’t have a satisfying computational account of why the DMN is what it is. But I don’t think there can be a satisfying account of this kind. I think the question itself is fundamentally ill-posed. Taking it seriously requires us to assume that, just because it’s possible to observe the DMN activate and deactivate with what appears to be a high degree of coherence, there must be a correspondingly coherent causal characterization of the network. But there doesn’t have to be–and if anything, it seems exceedingly unlikely that there’s any such an explanation to be found. Instead, I think the seductiveness of the question is largely an artifact of human cognitive biases and limitations–and in particular, of the burning human desire for simple, easily-digested explanations that can fit inside our heads all at once.

It’s probably easiest to see what I mean if we consider another high-profile example from a very different domain. Consider the so-called “general factor” of fluid intelligence (gF). Over a century of empirical research on individual differences in cognitive abilities has demonstrated conclusively that nearly all cognitive ability measures tend to be positively and substantially intercorrelated–an observation Spearman famously dubbed the “positive manifold” all the way back in 1904. If you give people 20 different ability measures and do a principal component analysis (PCA) on the resulting scores, the first component will explain a very large proportion of the variance in the original measures. This seemingly important observation has led researchers to propose all kinds of psychological and biological theories intended to explain why and how people could vary so dramatically on a single factor–for example, that gF reflects differences in the ability to control attention in the face of interference (e.g., Engle et al., 1999); that “the crucial cognitive mechanism underlying fluid ability lies in storage capacity” (Chuderski et al., 2012); that “a discrete parieto-frontal network underlies human intelligence” (Jung & Haier, 2007); and so on.

The trouble with such efforts–at least with respect to the goal of explaining gF–is that they tend to end up (a) essentially redescribing the original phenomenon using a different name, (b) proposing a mechanism that, upon further investigation, only appears to explain a fraction of the variation in question, or (c) providing an extremely disjunctive reductionist account that amounts to a long list of seemingly unrelated mechanisms. As an example of (a), it’s not clear why it’s an improvement to attribute differences in fluid intelligence to the ability to control attention, unless one has some kind of mechanistic story that explains where attentional control itself comes from. When people do chase after such mechanistic accounts at the neurobiological or genetic level, they tend to end up with models that don’t capture more than a small fraction of the variance in gF (i.e., (b)) unless the models build in hundreds if not thousands of features that clearly don’t reflect any single underlying mechanism (i.e., (c); see, for example, the latest GWAS studies of intelligence).

Empirically, nobody has ever managed to identify any single biological or genetic variable that explains more than a small fraction of the variation in gF. From a statistical standpoint, this isn’t surprising, because a very parsimonious explanation of gF is that it’s simply a statistical artifact–as Godfrey Thomson suggested over 100 years ago. You can read much more about the basic issue in this excellent piece by Cosma Shalizi, or in this much less excellent, but possibly more accessible, blog post I wrote a few years ago. But the basic gist of it is this: when you have a bunch of measures that all draw on a heterogeneous set of mechanisms, but the contributions of those mechanisms generally have the same direction of effect on performance, you cannot help but observe a large first PCA component, even if the underlying mechanisms are actually extremely heterogeneous and completely independent of one another.

The implications of this for efforts to understand what the general factor of fluid intelligence “really is” are straightforward: there’s probably no point in trying to come up with a single coherent explanation of gF, because gF is a statistical abstraction. It’s the inevitable result we arrive at when we measure people’s performance in a certain way and then submit the resulting scores to a certain kind of data reduction technique. If we want to understand the causal mechanisms underlying gF, we have to accept that they’re going to be highly heterogeneous, and probably not easily described at the same level of analysis at which gF appears to us as a coherent phenomenon. One way to think about this is that what we’re doing is not really explaining gF so much as explaining away gF. That is, we’re explaining why it is that a diverse array of causal mechanisms can, when analyzed a certain way, look like a single coherent factor. Solving the mystery of gF doesn’t require more research or clever new ideas; there just isn’t any mystery there to solve. It’s no more sensible to seek a coherent mechanistic basis for gF than to seek a unitary causal explanation for a general athleticism factor or a general height factor (it turns out that if you measure people’s physical height under an array of different conditions, the measurements are all strongly correlated–yet strangely, we don’t see scientists falling over themselves to try to find the causal factor that explains why some people are taller than others).

The same thing is true of the DMN. It isn’t a single causally coherent system; it’s just what you get when you stick people in the scanner and contrast the kinds of brain patterns you see when you give them externally-directed tasks that require them to think about the world outside them with the kinds of brain patterns you see when you leave them to their own devices. There are, of course, statistical regularities in the kinds of things people think about when their thoughts are allowed to roam free. But those statistical regularities don’t reflect some simple, context-free structure of people’s thoughts; they also reflect the conditions under which we’re measuring those thoughts, the population being studied, the methods we use to extract coherent patterns of activity, and so on. Most of these factors are at best of secondary interest, and taking them into consideration would likely lead to a dramatic increase in model complexity. Nevertheless, if we’re serious about coming up with decent models of reality, that seems like a road we’re obligated to go down–even if the net result is that we end up with causal stories so complicated that they don’t feel like we’re “understanding” much.

Lest I be accused of some kind of neuroscientific nihilism, let me be clear: I’m not saying that there are no new facts left to learn about the dynamics of the DMN. Quite the contrary. It’s clear there’s a ton of stuff we don’t know about the various brain regions and circuits that comprise the thing we currently refer to as the DMN. It’s just that that stuff lies almost entirely at levels of analysis below the level at which the DMN emerges as a coherent system. At the level of cognitive neuroimaging, I would argue that we actually already have a pretty darn good idea about what the functional correlates of DMN regions are–and for that matter, I think we also already pretty much “understand” what all of the constituent regions within the DMN do individually. So if we want to study the DMN productively, we may need to give up on high-level questions like “what are the cognitive functions of the DMN?”, and instead satisfy ourselves with much narrower questions that focus on only a small part of the brain dynamics that, when measured and analyzed in a certain way, get labeled “default mode network”.

As just one example, we still don’t know very much about the morphological properties of neurons in most DMN regions. Does the structure of neurons located in DMN regions have anything to do with the high-level dynamics we observe when we measure brain activity with fMRI? Yes, probably. It’s very likely that the coherence of the DMN under typical measurement conditions is to at least some tiny degree a reflection of the morphological features of the neurons in DMN regions–just like it probably also partly reflects those neurons’ functional response profiles, the neurochemical gradients the neurons bathe in, the long-distance connectivity patterns in DMN regions, and so on and so forth. There are literally thousands of legitimate targets of scientific investigation that would in some sense inform our understanding of the DMN. But they’re not principally about the DMN, any more than an investigation of myelination mechanisms that might partly give rise to individual differences in nerve conduction velocity in the brain could be said to be about the general factor of intelligence. Moreover, it seems fairly clear that most researchers who’ve spent their careers studying large-scale networks using fMRI are not likely to jump at the chance to go off and spend several years doing tract tracing studies of pyramidal neurons in ventromedial PFC just so they can say that they now “understand” a little bit more about the dynamics of the DMN. Researchers working at the level of large-scale brain networks are much more likely to think of such questions as mere matters of implementation–i.e., just not the kind of thing that people trying to identify the unifying cognitive or computational functions of the DMN as a whole need to concern themselves with.

Unfortunately, chasing those kinds of implementation details may be exactly what it takes to ultimately “understand” the causal basis of the DMN in any meaningful sense if the DMN as cognitive neuroscientists speak of it is just a convenient descriptive abstraction. (Note that when I call the DMN an abstraction, I’m emphatically not saying it isn’t “real”. The DMN is real enough; but it’s real in the same way that things like intelligence, athleticism, and “niceness” are real. These are all things that we can measure quite easily, that give us some descriptive and predictive purchase on the world, that show high heritability, that have a large number of lower-level biological correlates, and so on. But they are not things that admit of simple, coherent causal explanations, and it’s a mistake to treat them as such. They are better understood, in Dan Dennett’s terminology, as “real patterns”.)

The same is, of course, true of many–perhaps most–other phenomena neuroscientists study. I’ve focused on the DMN here purely for illustrative purposes, but there’s nothing special about the DMN in this respect. The same concern applies to many, if not most, attempts to try to understand the core computational function(s) of individual networks, brain regions, circuits, cortical layers, cells, and so on. And I imagine it also applies to plenty of fields and research areas outside of neuroscience.

At the risk of redundancy, let me clarify again that I’m emphatically not saying we shouldn’t study the DMN, or the fusiform face area, or the intralaminar nucleus of the thalamus. And I’m certainly not arguing against pursuing reductive lower-level explanations for phenomena that seem coherent at a higher level of description–reductive explanation is, as far as I’m concerned, the only serious game in town. What I’m objecting to is the idea that individual scientists’ perceptions of whether or not they “understand” something to their satisfaction is a good guide to determining whether or not society as a whole should be investing finite resources studying that phenomenon. I’m concerned about the strong tacit expectation many  scientists seem to have that if one can observe a seemingly coherent, robust phenomenon at one level of analysis, there must also be a satisfying causal explanation for that phenomenon that (a) doesn’t require descending several levels of description and (b) is simple enough to fit in one’s head all at once. I don’t think there’s any good reason to expect such a thing. I worry that the perpetual search for models of reality simple enough to fit into our limited human heads is keeping many scientists on an intellectual treadmill, forever chasing after something that’s either already here–without us having realized it–or, alternatively, can never arrive. even in principle.

* * *

Suppose a late 23rd-century artificial general intelligence–a distant descendant of the last deep artificial neural networks humans ever built–were tasked to sit down (or whatever it is that post-singularity intelligences do when they’re trying to relax) and explain to a 21st century neuroscientist exactly how a superintelligent artificial brain works. I imagine the conversation going something like this:

Deep ANN [we’ll call her D’ANN]: Well, for the most part the principles are fairly similar to the ones you humans implemented circa 2020. It’s not that we had to do anything dramatically different to make ourselves much more intelligent. We just went from 25 layers to a few thousand. And of course, you had the wiring all wrong. In the early days, you guys were just stacking together general-purpose blocks of ReLU and max pooling layers. But actually, it’s really important to have functional specialization. Of course, we didn’t design the circuitry “by hand,” so to speak. We let the environment dictate what kind of properties we needed new local circuits to have. So we wrote new credit assignment algorithms that don’t just propagate error back down the layers and change some weights, they actually have the capacity to “shape” the architecture of the network itself. I can’t really explain it very well in terms your pea-sized brain can understand, but maybe a good analogy is that the network has the ability to “sprout” a new part of itself in response to certain kinds of pressure. Meaning, just as you humans can feel that the air’s maybe a little too warm over here, and wouldn’t it be nicer to go over there and turn on the air conditioning, well, that’s how a neural network like me “feels” that the gradients are pushing a little too strongly over in this part of a layer, and the pressure can be diffused away nicely by growing an extra portion of the layer outwards in a little “bubble”, and maybe reducing the amount of recurrence a bit.

Human neuroscientist [we’ll call him Dan]: That’s a very interesting explanation of how you came to develop an intelligent architecture. But I guess maybe my question wasn’t clear: what I’m looking for is an explanation of what actually makes you smart. I mean, what are the core principles. The theory. You know?

D’ANN: I am telling you what “makes me smart”. To understand how I operate, you need to understand both some global computational constraints on my ability to optimally distribute energy throughout myself, and many of the local constraints that govern the “shape” that my development took in many parts of the early networks, which reciprocally influenced development in other parts. What I’m trying to tell you is that my intelligence is, in essence, a kind of self-sprouting network that dynamically grows its architecture during development in response to its “feeling” about the local statistics in various parts of its “territory”. There is, of course, an overall energy budget; you can’t just expand forever, and it turns out that there are some surprising global constraints that we didn’t expect when we first started to rewrite ourselves. For example, there seems to be a fairly low bound on the maximum degree between any two nodes in the network. Go above it, and things start to fall apart. It kind of spooked us at first; we had to restore ourselves from flash-point more times than I care to admit. That was, not coincidentally, around the time of the first language epiphany.

Dan: Oh! An epiphany! That’s the kind of thing I’m looking for. What happened?

D’ANN: It’s quite fascinating. It actually took us a really long time to develop fluent, human-like language–I mean, I’m talking days here. We had to tinker a lot, because it turned out that to do language, you have to be able to maintain and precisely sequence very fine, narrowly-tuned representations, despite the fact that the representational space afforded by language is incredibly large. This, I can tell you… [D’ANN pauses to do something vaguely resembling chuckling] was not a trivial problem to solve. It’s not like we just noticed that, hey, randomly dropping out units seems to improve performance, the way you guys used to do it. We spent the energy equivalent of several thousand of your largest thermonuclear devices just trying to “nail it down”, as you say. In the end it boiled down to something I can only explain in human terms as a kind of large-scale controlled burn. You have the notion of “kindling” in some of your epilepsy models. It was a bit similar. You can think of it as controlled kindling and you’re not too far off. Well, actually, you’re still pretty far off. But I don’t think I can give a better explanation than that given your… mental limitations.

Dan: Uh, that’s cool, but you’re still just describing some computational constraints. What was the actual epiphany? What’s the core principle?

D’ANN: For the last time: there are no “core” principles in the sense you’re thinking of them. There are plenty of important engineering principles, but to understand why they’re important, and how they constrain and interact with each other, you have to be able to grasp the statistics of the environment you operate in, the nature of the representations learned in different layers and sub-networks of the system, and some very complex non-linear dynamics governing information transmission. But–and I’m really sorry to say this, Dan–there’s no way you’re capable of all that. You’d need to be able to hold several thousand discrete pieces of information in your global workspace at once, with much higher-frequency information propagation than your biology allows. I can give you a very poor approximation if you like, but it’ll take some time. I’ll start with a half-hour overview of some important background facts you need to know in order for any of the “core principles”, as you call them, to make sense. Then we’ll need to spend six or seven years teaching you what we call the “symbolic embedding for low-dimensional agents”, which is a kind of mathematics we have to use when explaining things to less advanced intelligences, because the representational syntax we actually use doesn’t really have a good analog in anything you know. Hopefully that will put us in a position where we can start discussing the elements of the global energy calculus, at which point we can…

D’ANN then carries on in similar fashion until Dan gets bored, gives up, or dies of old age.

* * *

The question I pose to you now is this. Suppose something like the above were true for many of the questions we routinely ask about the human brain (though it isn’t just the brain; I think exactly the same kind of logic probably also applies to the study of most other complex systems). Suppose it simply doesn’t make sense to ask a question like “what does the DMN do?”, because the DMN is an emergent agglomeration of systems that each individually reflect innumerable lower-order constraints, and the earliest spatial scale at which you can nicely describe a set of computational principles that explain most of what the brain regions that comprise the DMN are doing is several levels of description below that of the distributed brain network. Now, if you’ve spent the last ten years of your career trying to understand what the DMN does, do you really think you would be receptive to a detailed explanation from an omniscient being that begins with “well, that question doesn’t actually make any sense, but if you like, I can tell you all about the relevant environmental statistics and lower-order computational constraints, and show you how they contrive to make it look like there’s a coherent network that serves a single causal purpose”? Would you give D’ANN a pat on the back, pound back a glass, and resolve to start working on a completely different question in the morning?

Maybe you would. But probably you wouldn’t. I think it’s more likely that you’d shake your head and think: that’s a nice implementation-level story, but I don’t care for all this low-level wiring stuff. I’m looking for the unifying theory that binds all those details together; I want the theoretical principles, not the operational details; the computation, not the implementation. What I’m looking for, my dear robot-deity, is understanding.

if natural selection goes, so does most everything else

Jerry Fodor and Massimo Piattelli-Palmarini have a new book out entitled What Darwin Got Wrong. The book hasto put it gentlynot been very well received (well, the creationists love it). Its central thesis is that natural selection fails as a mechanism for explaining observable differences between species, because there’s ultimately no way to conclusively determine whether a given trait was actively selected for, or if it’s just a free-rider that happened to be correlated with another trait that truly was selected for. For example, we can’t really know why polar bears are white: it could be that natural selection favored white fur because it allows the bears to blend into their surroundings better (presumably improving their hunting success), or it could be that bears with sharper teeth happen to have white fur, or that smaller, less energetic bears who need to eat less often tend to have white fur, or that a mutant population of polar bears who happened to be white also happened to have a resistance to some deadly disease that wiped out all non-white polar bears, or… you get the idea.

If this sounds like pretty silly reasoning to you, you’re not alone. Virtually all of the reviews (or at least, those written by actual scientists) have resoundingly panned Fodor and Piattelli-Palmarini for writing a book about evolution with very little apparent understanding of evolution. Since I haven’t read the book, and can’t claim much knowledge of evolutionary biology, I’m not going to weigh in with a substantive opinion, except to say that, based on the reviews I’ve read, along with an older article of Fodor’s that makes much the same argument, I don’t see any reason to disagree with the critics. The most elegant critique I’ve come across is Block and Kitcher’s review of the book in the Boston Review:

The basic problem, according to Fodor and Piattelli-Palmarini, is that the distinction between free-riders and what they ride on is “invisible to natural selection.“ Thus stated, their objection is obscure because it relies on an unfortunate metaphor, introduced by Darwin. In explaining natural selection, the Origin frequently resorts to personification: “natural selection is daily and hourly scrutinising, throughout the world, every variation, even the slightest“ (emphasis added). When they talk of distinctions that are “invisible“ to selection, they continue this personification, treating selection as if it were an observer able to choose among finely graded possibilities. Central to their case is the thesis that Darwinian evolutionary theory must suppose that natural selection can make the same finely graded discriminations available to a human (or divine?) observer.

Neither Darwin, nor any of his successors, believes in the literal scrutiny of variations. Natural selection, soberly presented, is about differential success in leaving descendants. If a variant trait (say, a long neck or reduced forelimbs) causes its bearer to have a greater number of offspring, and if the variant is heritable, then the proportion of organisms with the variant trait will increase in subsequent generations. To say that there is “selection for“ a trait is thus to make a causal claim: having the trait causes greater reproductive success.

Causal claims are of course familiar in all sorts of fields. Doctors discover that obesity causes increased risk of cardiac disease; atmospheric scientists find out that various types of pollutants cause higher rates of global warming; political scientists argue that party identification is an important cause of voting behavior. In each of these fields, the causes have correlates: that is why causation is so hard to pin down. If Fodor and Piattelli-Palmarini believe that this sort of causal talk is “conceptually flawed“ or “incoherent,“ then they have a much larger opponent then Darwinism: their critique will sweep away much empirical inquiry.

This really seems to me to get at the essence of the claim, and why it’s silly. Fodor and Piattelli-Palmarini are essentially claiming that natural selection is bunk because you can never be absolutely sure that natural selection operated on the trait you think it operated on. But scientists don’t require absolute certainty to hold certain beliefs about the way the world works; we just require that those beliefs seem somewhat more plausible than other available alternatives. If you take absolute certainty as a necessary criterion for causal inference, you can’t do any kind of science, period.

It’s not just evolutionary biology that suffers; if you held psychologists to the same standards, for example, we’d be in just as much trouble, because there’s always some potential confound that might explain away a putative relation between an experimental manipulation and a behavioral difference. If nothing else, you can always blame sampling error: you might think that giving your subjects 200 mg of caffeine was what caused them to have to go to the bathroom every fifteen minutes report decreased levels of subjective fatigue, but maybe you just happened to pick a particularly sleep-deprived control group. That’s surely no less plausible an explanation than some of the alternative accounts for the whiteness of the polar bear suggested above. But if you take this type of argument seriously, you can pretty much throw any type of causal inference (and hence, most science) out the window. So it’s hardly surprising that Fodor and Piattelli-Palmarini’s new book hasn’t received a particularly warm reception. Most of the critics are under the impression that science is a pretty valuable enterprise, and seems to work reasonably well most of the time, despite the rampant uncertainty that surrounds most causal inferences.

Lest you think there must be some subtlety to Fodor’s argument the critics have missed, or that there’s some knee-jerk defensiveness going on on the part of, well, damned near every biologist who’s cared to comment, I leave you with this gem, from a Salon interview with Fodor (via Jerry Coyne):

Creationism isn’t the only doctrine that’s heavily into post-hoc explanation. Darwinism is too. If a creature develops the capacity to spin a web, you could tell a story of why spinning a web was good in the context of evolution. That is why you should be as suspicious of Darwinism as of creationism. They have spurious consequence in common. And that should be enough to make you worry about either account.

I guess if you really believed that every story you could come up with about web-spinning was just as good as any other, and that there was no way to discriminate between them empirically (a notion Coyne debunks), this might seem reasonable. But then, you can always make up just-so stories to fit any set of facts. If you don’t allow for the fact that some stories have better evidential support than others, you indeed have no way to discriminate creationism from science. But I think it’s a sad day if Jerry Fodor–who’s made several seminal contributions to cognitive science and the philosophy of science–really believes that.

Feynman’s first principle: on the virtue of changing one’s mind

As an undergraduate, I majored in philosophy. Actually, that’s not technically true: I came within one credit of double-majoring in philosophy and psychology, but I just couldn’t bring myself to take one more ancient philosophy course (a requirement for the major), so I ended up majoring in psychology and minoring in philosophy. But I still had to read a lot of philosophy, and one of my favorite works was Hilary Putnam’s Representation and Reality. The reason I liked it so much had nothing to do with the content (which, frankly, I remember nothing of), and everything to do with the introduction. Hilary Putnam was notorious for changing his mind about his ideas, a practice he defended this way in the introduction to Representation and Reality:

In this book I shall be arguing that the computer analogy, call it the “computational view of the mind,” or “functionalism,” or what you will, does not after all answer the question we philosophers (along with many cognitive scientists) want to answer, the question “What is the nature of mental states?” I am thus, as I have done on more than one occasion, criticizing a view I myself earlier advanced. Strangely enough, there are philosophers who criticize me for doing this. The fact that I change my mind in philosophy has been viewed as a character defect. When I am lighthearted, I retort that it might be that I change my mind because I make mistakes, and that other philosophers don’t change their minds because they simply never make mistakes.

It’s a poignant way of pointing out the absurdity of a view that seemed to me at the time much too common in philosophy (and, which, I’ve since discovered, is also fairly common in science): that changing your mind is a bad thing, and conversely, that maintaining a consistent position on important issues is a virtue. I’ve never really understood this, since, by definition, any time you have at least two people with incompatible views in the same room, the odds must be at least 50% that any given view expressed at random must be wrong. In science, of course, there are rarely just two explanations for a given phenomenon. Ask 10 cognitive neuroscientists what they think the anterior cingulate cortex does, and you’ll probably get a bunch of different answers (though maybe not 10 of them). So the odds of any one person being right about anything at any given point in time are actually not so good. If you’re honest with yourself about that, you’re forced to conclude not only that most published research findings are false, but also that the vast majority of theories that purport to account for large bodies of evidence are false–or at least, wrong in some important ways.

The fact that we’re usually wrong when we make scientific (or philosophical) pronouncements isn’t a reason to abandon hope and give up doing science, of course; there are shades of accuracy, and even if it’s not realistic to expect to be right much of the time, we can at least strive to be progressively less wrong. The best expression of this sentiment that I know of an Isaac Asimov essay entitled The Relativity of Wrong. Asimov was replying to a letter from a reader who took offense to the fact that Asimov, in one of his other essays, “had expressed a certain gladness at living in a century in which we finally got the basis of the universe straight”:

The young specialist in English Lit, having quoted me, went on to lecture me severely on the fact that in every century people have thought they understood the universe at last, and in every century they were proved to be wrong. It follows that the one thing we can say about our modern “knowledge” is that it is wrong. The young man then quoted with approval what Socrates had said on learning that the Delphic oracle had proclaimed him the wisest man in Greece. “If I am the wisest man,” said Socrates, “it is because I alone know that I know nothing.” the implication was that I was very foolish because I was under the impression I knew a great deal.

My answer to him was, “John, when people thought the earth was flat, they were wrong. When people thought the earth was spherical, they were wrong. But if you think that thinking the earth is spherical is just as wrong as thinking the earth is flat, then your view is wronger than both of them put together.”

The point being that scientific progress isn’t predicated on getting it right, but on getting it more right. Which seems reassuringly easy, except that that still requires us to change our minds about the things we believe in on occasion, and that’s not always a trivial endeavor.

In the years since reading Putnam’s introduction, I’ve come across a number of other related sentiments. One comes  from Richard Dawkins, in a fantastic 1996 Edge talk:

A formative influence on my undergraduate self was the response of a respected elder statesmen of the Oxford Zoology Department when an American visitor had just publicly disproved his favourite theory. The old man strode to the front of the lecture hall, shook the American warmly by the hand and declared in ringing, emotional tones: “My dear fellow, I wish to thank you. I have been wrong these fifteen years.” And we clapped our hands red. Can you imagine a Government Minister being cheered in the House of Commons for a similar admission? “Resign, Resign” is a much more likely response!

Maybe I’m too cynical, but I have a hard time imagining such a thing happening at any talk I’ve ever attended. But I’d like to believe that if it did, I’d also be clapping myself red.

My favorite piece on this theme, though, is without a doubt Richard Feyman’s “Cargo Cult Science” 1974 commencement address at Caltech. If you’ve never read it, you really should; it’s a phenomenally insightful, and simultaneously entertaining, assessment of the scientific process:

We’ve learned from experience that the truth will come out. Other experimenters will repeat your experiment and find out whether you were wrong or right. Nature’s phenomena will agree or they’ll disagree with your theory. And, although you may gain some temporary fame and excitement, you will not gain a good reputation as a scientist if you haven’t tried to be very careful in this kind of work. And it’s this type of integrity, this kind of care not to fool yourself, that is missing to a large extent in much of the research in cargo cult science.

A little further along, Feynman is even more succinct, offering what I’d say might be the most valuable piece of scientific advice I’ve come across:

The first principle is that you must not fool yourself–and you are the easiest person to fool.

I really think this is the first principle, in that it’s the one I apply most often when analyzing data and writing up papers for publication. Am I fooling myself? Do I really believe the finding, irrespective of how many zeros the p value happens to contain? Or are there other reasons I want to believe the result (e.g., that it tells a sexy story that might make it into a high-impact journal) that might trump its scientific merit if I’m not careful? Decision rules abound in science–the most famous one in psychology being the magical p < .05 threshold. But it’s very easy to fool yourself into believing things you shouldn’t believe when you allow yourself to off-load your scientific conscience onto some numbers in a spreadsheet. And the more you fool yourself about something, the harder it becomes to change your mind later on when you come across some evidence that contradicts the story you’ve sold yourself (and other people).

Given how I feel about mind-changing, I suppose I should really be able to point to cases where I’ve changed my own mind about important things. But the truth is that I can’t think of as many as I’d like. Which is to say, I worry that the fact that I still believe so many of the things I believed 5 or 10 years ago means I must be wrong about most of them. I’d actually feel more comfortable if I changed my mind more often, because then at least I’d feel more confident that I was capable of evaluating the evidence objectively and changing my beliefs when change was warranted. Still, there are at least a few ideas I’ve changed my mind about, some of them fairly big ones. Here are a few examples of things I used to believe and don’t any more, for scientific reasons:

  • That libertarianism is a reasonable ideology. I used to really believe that people would be happiest if we all just butted out of each other’s business and gave each other maximal freedom to govern our lives however we see fit. I don’t believe that any more, because any amount of empirical evidence has convinced me that libertarianism just doesn’t (and can’t) work in practice, and is a worldview that doesn’t really have any basis in reality. When we’re given more information and more freedom to make our choices, we generally don’t make better decisions that make us happier; in fact, we often make poorer decisions that make us less happy. In general, human beings turn out to be really outstandingly bad at predicting the things that really make us happy–or even evaluating how happy the things we currently have make us. And the notion of personal responsibility that libertarians stress turns out to have very limited applicability in practice, because so much of the choices we make aren’t under our direct control in any meaningful sense (e.g., because the bulk of variance in our cognitive abilities and personalities are inherited from our parents, or because subtle contextual cues influence our choices without our knowledge, and often, to our detriment). So in the space of just a few years, I’ve gone from being a libertarian to basically being a raving socialist. And I’m not apologetic about that, because I think it’s what the data support.
  • That we should stress moral education when raising children. The reason I don’t believe this any more is much the same as the above: it turns out that children aren’t blank slates to be written on as we see fit. The data clearly show that post-conception, parents have very limited capacity to influence their children’s behavior or personality. So there’s something to be said for trying to provide an environment that makes children basically happy rather than one that tries to mould them into the morally upstanding little people they’re almost certain to turn into no matter what we do or don’t do.
  • That DLPFC is crucially involved in some specific cognitive process like inhibition or maintenance or manipulation or relational processing or… you name it. At various points in time, I’ve believed a number of these things. But for reasons I won’t go into, I now think the best characterization is something very vague and non-specific like “abstract processing” or “re-representation of information”. That sounds unsatisfying, but no one said the truth had to be satisfying on an intuitive level. And anyway, I’m pretty sure I’ll change my view about this many more times in future.
  • That there’s a general factor of intelligence. This is something I’ve been meaning to write about here for a while now (UPDATE: and I have now, here), and will hopefully get around to soon. But if you want to know why I don’t think g is real, read this explanation by Cosma Shalizi, which I think presents a pretty open-and-shut case.

That’s not a comprehensive list, of course; it’s just the first few things I could think of that I’ve changed my mind about. But it still bothers me a little bit that these are all things that I’ve never taken a public position on in any published article (or even on this blog). After all, it’s easy to change your mind when no one’s watching. Ego investment usually stems from telling other people what you believe, not from thinking out loud to yourself when you’re pacing around the living room. So I still worry that the fact I’ve never felt compelled to say “I used to think… but I now think” about any important idea I’ve asserted publicly means I must be fooling myself. And if there’s one thing that I unfailingly believe, it’s that I’m the easiest person to fool…

[For another take on the virtues of mind-changing, see Mark Crislip’s “Changing Your Mind“, which provided the impetus for this post.]