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Thursday, October 1, 2026

the inverse knowledge-innovation curve: reinterpreting Dunning-Kruger

Many of the most innovative minds have been young, not old, and when those young innovators get old, often lose their imaginative and innovative edge. 

Dunning-Kruger is accepted as empirical evidence of Pope's "A little learning is a dangerous thing; Drink deep, or taste not the Pierian spring" but the next couplet is generally ignored: "There shallow draughts intoxicate the brain, And drinking largely sobers us again." Sobers us again. Could it be that knowledge stiffles imagination and innovation? Are the widest readers always the most innovative thinkers? Is there a fertile mix of ignorance and arrogance that wide knowledge sterilizes? 

In some ways, probably. On the one hand, wide reading facilitates cross-fertilization of ideas, analytical tools, methods and analogies. On the other, there are so many legacies of false assumptions that surround us as unquestionable consensus that thinking out of the box can be a struggle. AI now presents an even greater challenge since it is biased towards the frequency of its training. I find that it sometimes can't come up with contrarian views at all no matter how well it's prompted, outside of spelling it out for the AI. 

 


"a window into the soul"

Stephen Pinker in his wonderful The stuff of thought explains a paradox of the meaning of metaphors: the metaphor provides an illustration for an elusive idea yet the metaphor can only work if the user or hearer already understands the analogy being applied. It's the key to how metaphors work. Is it a skeleton key? A brass key or a wooden one? A master key? An worn one? Somehow, we already know which properties of a key are relevant and which won't be. 

So what's the point of using a metaphor if we already know the relevant properties at play? Consider a drug experience. It is difficult to describe such an experience. "I saw colors" doesn't say much -- I see colors everywhere without drugs. But describing the experience as a "trip" immediately tells me something meaningful. The experience took you from the familiar, normal, everyday "place" to an unfamiliar, maybe even exotic "place" of wonder perhaps or uncertainty, and definitely difference, and then after a while you returned to the normal everyday familiarities, maybe with a slightly different perspective on it. Yet all this work that the metaphor does, could equally be done by a detailed analogy like the one in the previous sentence. Is a metaphor then just a shorthand that selects a few characteristics and describes them economically with a word? 

There may be a bit more to it. The typical way to explore a metaphor is to expand it. The drug trip left me with jetlag (had a hangover). But another way to explore the metaphor is a kind of reverse engineering. A trip is essentially a removal from the norm. The use of "trip" applies then to drug experiences in which the goal is escape from normal reality, as distinct from a drug use for the purpose of escape from unhappiness or stress or social constraints or personal inhibitions. The schema of a trip used for a drug tells us something that might have been hidden by our tacit assumptions. 

Consider "window into the soul". 

The metaphor tells us what we believe that we don't even cognize -- that we believe that the soul is an interior, not a continuum with the world. The mystics might see it differently, but the rest of us view the soul-- or in the discourse of science, consciousness or awareness or qualia -- as an interior, a me-excluding-all-else. 

In where is the mind I showed that the soul -- the mind -- is not inside, it's all out there in our experience. The notion that we're living inside ourselves may be just an epiphenomenon of having an experience that is uniquely tied to the borders of our bodies. What we are able to do is limited to the control of our bodies, especially our limbs -- our legs and hands, legs that take us places and hands that manipulate. This notion of insideness is the sadness of our separation from all the rest of us, even those we most love and know. This insideness divorced from the outside implies that we have control of ourselves and not the outside. But do we really? There's plenty evidence that we don't control our own mind, especially our conscious mind. We are not integral. Each of us includes many personalities despite the selective stories about ourselves.

the questions you ask determine the answers you get

Take a look at your extremities: arms, legs and head & neck. If I want to understand the volume of these, I might come up with an equation (V for volume) 

V(legs) ≈ V(head&neck+arms). 

Roughly that's true. And it might tell us something about human balance, but not much more. 

Suppose I want to understand the structures of the extremities. I might come up with the observation that the bones of the arms and hands are one-to-one with the legs and feet, while the head and neck are completely unrelated. 

That will tells us not only about mobility and use, but also a relation to other mammals and reptiles, and that relation will lead us to a theory of evolution. 

Both inquiries are legit, and both yield truths, but their uses are different and their values are incomparable. A single phenomenon can have multiple explanations or interpretations, each of which is true or accurate, yet one tells you little of worth, the other a door to understanding a universe.  

And not surprisingly two solutions can be contrary -- true but wrong.

Another example if it hasn't already occurred to you: GDP as a measure of national value vs per captia or purchasing power parity (PPP). If you want to brag about America, talk GDP as a measure because it tells us it's the biggest economy in the world. GDP PPP tells us it's China. 

Ask about financial wealth -- income and assets -- and you find extremes of inequality growing across the globe. Ask about real wealth -- access to electricity, potable water, food, indoor plumbing, computer-video-map-commercial services-financial service-music-camera-phone pocket device, multiple shoes and clothing outfits, varied cuisines, life-saving medicines and procedures, traversable roads and bridges, access to flying machines and rapid transit -- then you see unprecedented and unimaginable rise in common wealth far outstripping the real wealth growth at the top. Ask about housing availability as a measure of wealth, and you see little change. 

In another post (the gnomiad) I pointed out the paradoxes of gnomes -- life advice proverbs and adages. It's characteristic of the gnomiad that advice is framed misleadingly as universal, when actually the advice usually depends on the question. 

 It also matters how the question is received. Looking for positive evidence is often useless, cheap or limiting. Looking for the hypothetical negative can be more insightful. If I ask "why do people hold the door for people behind them" I always get positive answers that describe what happens when people open the door. I never get answers describing what would happen if they didn't open the door but let it slam against the person behind. That hypothetical negative tells you right away that we hold the doornot to help but to avoid being viewed as a dick. And that opens the door to understanding all of our morality and social cooperation -- our naturally selected emotion to seek approval. Holding the door isn't helping. Every able-bodied person can and does open doors allthe time, and if the person behind has to hurry a bit to catch the door you're holding, you're actually inconveniencing that person. It's not a positive. It's to avoid public shame -- to appear to be good. 

If I ask, what's the benefit of free speech when it facilitates hateful lies, I get all kinds of positive but lame answers, but never, "if we didn't have that freedom, then there'd have to be punishment for some speech, and no one would really know whether anyone was sincere and no one would trust anyone. Everyone hiding. Sounds like hell."

And some questions are misleading. Why do empires collapse? The question seems to assume that there is a particular cause, and not that empires face all sorts of idiosyncratic crises some of which they solve, others not.  

And there are mysterious and vaguely incoherent questions like "what is the meaning of life" which itself has no meaning. Words and symbols have meanings. Non symbolic things are just things. The question is a mysterious way of asking, is there a purpose to life? Or something broad like "what's it all about?" 

A word on that last question. Phenomenology -- understanding how we relate to the world -- is a theory of experience, a kind of introverted investigation. Science -- understanding the world in itself -- is a theory of testing beyond personal experience. Its revelations are outside the introverted world. It should be no surprise that the phenomenological world will be more conventional in its observations -- its's all about us and how we experience -- and the sciences wildly unconventional, since the universe is not made to conform to our imagination. One is us looking at us, the other is looking at something else, even when the object is the mind, the mind as an object of experimentation beyond personal experience. What you ask questions of determine the range of imagination and surprise. 

So this post  has two observations: the question you ask, but also how you frame it -- a loaded question or an open one -- hinting towards a disconfirmatory answer or a selective search for confirmation.


the evidence for the afterlife

 category:  TST (Thinking Stops There), the sociology of false beliefs

are thoughts ideas, or are thoughts mere symbols of ideas?

Our emotions in their essential forms are all naturally selected to promote our survival and reproduction -- fight or flight, hunger and taste, love and lust. Once you've unsurvived, what's the point of those emotions? 

I'm intrigued by reports of paranormal psychic reports. Having lived over seventy years, I sense that my mind registers information well beyond what I'm fully aware of. Riding my bike I often feel that an auto is about to appear within my sightline in an intersection, even though I haven't heard or seen the auto hidden by the tall buildings of the Manhattan streetscape. Could it be that I've been Pavlovianly trained by experience to respond to the clues visible on the street that react to an auto moving on the street, clues that the people on the street themselves aren't aware of but yet nudge their behaviors? 

Another example you might have experienced: if someone walking behind me begins to talk to a companion on the street, I hear it as their conversation, but if someone walking behind me alone begins to talk on the phone, I intuitively hear it as addressed to me. Do I have some sense that the person behind me is alone? Have the sound of steps been registered below the level of my consciousness? 

It's not supernatural, it's just responses below the radar of awareness. What else am I missing in my awareness? How do those unconscious senses influence me? These paranormal abilities intrigue me.

On the other hand, supernatural notions of the afterlife seem completely unthinking. In an age informed by Darwin, instructing us that all our emotions are naturally selected for survival, reproduction and species/DNA support, why imagine an afterlife with emotions, an afterlife that requires neither survival, reproduction or species support. I'm making some assumptions here -- maybe it's one great orgy, gratuitous yet nonetheless fun. Is it eternal feelings of love and care with no object to love or care about? Or is the afterlife a floating cloud of non-emotions? A zen-like state of emptiness? Adoring and loving the deity's great and perfect and beautiful plan "red in tooth and claw", needless war, the good punished and the wicked rewarded. Why even bother to imagine such a fantasy? 

Or is it a place where you reunite with your family including your siblings ripped apart by bombs of war or burnt to a crisp by genocidal hate? What exactly is being imagined here and why? And why don't the fantasts think about these consequences of their own fantasies? 

I find false beliefs almost always pedestrian and unimaginative because they are self-serving, especially compared to the unlimited imagination of science which has no audience to appeal to -- the facts and conjectures lead wherever they go, regardless of how crazy and far from serving any self. But the fact that we believe such lame and often contradictory ideas -- that's a fascinating puzzle. How can we believe an obvious falsehood or an incoherent one? Of course we know that we believe whatever we want to believe, but how does a species that relies on cognition and prediction survive holding thoughts the only merit of which are their wishfulness? 

A friend -- actually a bunch of friends -- ask me what I think about the afterlife and the cases of people who came back from death, you know, people who were dead and were resuscitated and report having met dead family members and such. The obvious response is that as you fade off into death, like fading into sleep, you hallucinate or dream or just get thoughts and memories confused. And what might you hallucinate or dream about? Familiar ideas and people, of course. There's nothing surprising in this. It's exactly what you'd expect from fading out of awareness towards death. 

What's surprising is that anyone would take these reports as evidence of the experience of death. Like, why believe such a wishful-thinking but wild and weird fantasy when the obvious explanation is in plain sight? "As I drifted off, I dreamt about the people I hoped to see in death." 

Now, you object that the wild fantasy is also not surprising, since it's so dearly wished. I beg to differ. Hamlet -- remember him? -- also differed. The afterlife scared him, for good reason; Epicurus' life-ends-with-death comforted him. Me too. Why not everyone else? 

So what's this great interest in resuscitation stories? Why are they taken seriously? Why are they lumped with the paranormal, investigating which seems useful and informative, while speculations about the afterlife seem just unthinking and useless? What, even, does it mean to come back from the dead?

In an upcoming post, I set out a few principles that are often lost in wishful ideas including myside or confirmation bias. Among them: attending to the normal which we often take for granted -- the oblivious obvious; seeking the negative or disconfirmatory side of a question, for example asking not the benefits of free speech, all of which have downsides, but asking what happens when there's no freedom of speech, whether enforced from the top (government censorship) or from one's peers (cancel culture); attending to the entailments or implications; attending to the origin and purpose of an idea rather than just the content -- when you ask where the "chem trails" conspiracy theory must have come from, given that it doesn't identify the chemicals or how they act or what has actually happened as a result of them, you recognize whoever came up with this idea had no knowledge at all but a lot of distrust -- "I don't know what that thing there is, but because I don't know what it is, it must be dangerous and put there by Them."

Starting with the last. Where does this notion of afterlife comes from. It's not a recent one. All those cases of people who were revived from death knew about heaven before they died. It's a cultural staple, just looking at ancient texts. When I studied Attic Greek we read Lucian's Dialogues of the Dead in which the hero travels through the underworld. So I can attest that this afterworld idea is old. If your mind is still working after being around your fellow idiots for years of sharing inane ideas, you've got to wonder where the ancients got the idea about the afterlife. And you know it's not from medical resuscitations, unless you think that the ancients practiced resuscitations or maybe there were aliens resuscitating Greeks. There are no texts I know of -- and I think we'd know about it -- mentioning aliens resuscitating Greeks. All we get are some fictional stories based on myths, not case histories. 

In other words, this notion of the afterlife is a piece of religious mythology most likely generated to soothe or warn. That's a reasonable explanation, especially since there are cultures that don't tell us about afterlife. South Asians have reincarnation, not afterlife, as I understand it. Lutherans believe death is a long sleep. The Chinese die only to haunt their children. 

To put it simply, why should anyone credit any of the stories or experiences or memories of their gradual loss of consciousness towards death? There's no reason besides wishful thinking of the most unthinking kind. Do you really want to meet in the afterlife (one friend says one of these resuscitated from the dead says they saw their family in their brief stint in the afterlife) your senile family members or the aforementioned dismembered and burnt and crispy...you get the picture. It's not pretty. And what about all the toxic people that you worked so hard to cut out of your life. Eternity with them! Yes, that's just what you wanted. Or is that hell? You deserve that? That's wishful thinking? 

The afterlife might be wonderful, but the probability is that it's awful, at least as awful as the living world which has little justice and plenty of toxicity. The wishful "thinking" over the afterlife is at least as lame as wishful thinking over a supernatural deity. Why would anyone imagine that a deity who created animals of prey who tear apart their prey alive would be merciful to you? The very idea of God is a terrifying one. The idea that anyone is listening to my thoughts is the ultimate nightmare and everyone knows it judging by how upset everyone was over Snowdon's data dump of government surveillance. What's going on with people -- an all powerful deity surveiling you is okay with you and even a blessing, but a government that obviously doesn't care about you as long as you shop, troubles you? I give credit to the Jews: the Old Testament deity is f***ing scary. I am so glad He's dead so I can go eat lobster without guilt. 

Is it wishful (non) thinking? Is it a rebellion against the "you must believe science" -- the resistance against the chains of the must-believe-this (Gilovich)? Is it just the intuition that since others say they believe it, it must be true, since if they didn't have special access to the truth, no one would come up with such a belief? Notice that the last one is the reason most people believe the earth is round -- not because they understand the science behind, which they know nothing of, but because they intuit that such an absurd belief -- that the earth is spinning?!? and is round!?! -- would never have caught on with everyone across the globe unless it were true. But the belief in the afterlife, unlike flat earthism, is not only absurd, it's undesirable. It's a lot like sci-fi spaceships. They were imagined in order to produce dramas. They're not a representation of the future. The afterlife is no representation of the future either. If it were, it'd have burned and dismembered bodies etc. It's been imagined for some drama or story, a feel-good story. The Nietzschean story: it's a comfort for an oppressed people who had to admit that the Romans were too big for them to resist. The oppressed win in the next life. 

Lumping the afterfile in with the paranormal tells us that those who are drawn to them as a class are unthinkers. I don't mean that they are incapable of thinking. Flat earthers are not only incisive and clever in their arguments but well-informed too. They recognize that if the earth is flat the sun must be close not far and that gravity can't be Newtonian on their view. They know more about flat Earth theory and its justifications than the average round-earth believer, who merely trusts that their grade school teachers wouldn't have told them such a counterintuitive theory if it weren't true. 

The afterlife believers' motivations don't seem to distinguish between the unknown and the absurd. It's believing what you want, and thinking stops there. 


film acting vs theater acting

 This is the story of how I lost respect for film actors, theater audiences, and art. 

I had the pleasure, a decade or so ago, of acting in a major role -- the antagonist -- in an indie feature film, a pretty good movie that got an award at a NYC film festival, and full of excellent young actors. The story included one major role for an older character, and that was mine. 

The movie I played in was almost all young actors of impressive talent, skill and dynamism. They were paid SAG minimum I beleive. The director, limited by his budget, offered me the role of villain, an older character, probably because I'm not really an actor, so he could pay me a stipend under scale and not have to deal with the exorbitant fees of the older actors in town. 

The acting market in NYC is a double market failure. The city draws swarms of talented aspiring actors which glut the supply and makes for so few opportunities and keeps wages so low that after several years of working multiple jobs and achieving little despite incredible talent and dedication, even the most talented give up and go back home to Kentucky to bring up kids in a normal, undistinguished American life of obscurity. Their burn-out departure leaves only a very small few in the metropolis who were able to survive as actors, so few that these, now older, are in high demand and cost a lot. 

Fortunately for the director -- and for me -- had seen me in a few videos I made for a friend's business, knew me personally, and so asked me to play this role for a nominal fee. I'd never been in a real movie, much less play a major role in one, so I jumped at the opportunity.

I didn't mind taking a pittance. I would have done it for free, but I felt that doing it for free would segregate me from the crew somehow, so I took a small stipend, something like $150 -- small change. The true reward for me was the opportunity to be in a movie, try acting, and learn about the movie process from the inside. 

Immediately after finishing the movie, a stage director -- another friend -- asked me to play sundry parts in her adaptation of  The Iron Heel, Jack London's socialist sci-fi fantasy. It included one major character and a couple of brief caricature bit parts, but the part that drew me to the project was the role of narrator. She'd written this role in rhymed couplets, so deftly and brilliantly that after reading once through the opening speech, which was quite long --several pages -- I knew most of the lines already, and after just a second reading, knew it altogether by heart. 

I learned several important surprises in this experience of film and theater acting. For one, film acting is thoroughly alienating. There's no audience except the crew and they are busy with their own work. There's a bit of ensemble work among them, but nothing like what happens in a musical ensemble in which each member is listening and reacting in real time to everyone else in the ensemble. 

Since there's no audience, there's really no fun or excitement. If one camera take doesn't work, another will be better. The stakes are low. The director is watching and may be appreciative, but that's your boss, not the audience you want to entertain, tickle, arouse and move. 

And there's all that waiting. 

It's incredibly boring. Film actors cannot possibly be doing this for enjoyment. The only reasons must be for fame and fortune. I came away with an extremely low opinion of film actors. I accept that we all want to be recognized for our talents, and film acting is a talent, and some of them are extraordinarily talented, so I guess I can't judge them too harshly, but it's not a job I'd be proud of. 

On the other hand, theater acting is nothing if not fun. I expected it to be exciting too, and worried about stage fright, but there's actually little anxiety on stage. Unlike reading music in performance where any error in your line will be heard, so the stakes are high for your every pitch, in a play, there's little reason to worry about your lines, since you know the story, and the content of what you're on the stage to say, you could always make up some words that would do just as well as the script, and what words would you then choose? The first ones that come to mind will no doubt be the ones in the script. There was no stage fright. When not speaking on stage, it's a bit boring. I'm not sure of my lines -- it'll come to me when I hear the cue. But entertaining an audience? What fun! 

We had an audience feedback after the curtain. Here I lost my respect for the audience. They all especially loved one of the bit parts. But for me, that was the easiest. I picked an accent, and hammed it to the hilt. And that's what the peanut gallery loves. And not just the peanut gallery. Everyone. 

And that's what art is all about. It's a kind of circus trick. You learn to entertain, and the audience loves it. This is not hard to do. It's not hitting your head day after day trying to master physics or econometrics or god forbid organic chem. It's just tricks. 

how to misunderstand movies

In their desperation to politicize the analysis of popular art, culture critics seem to me to mistake the stage for the drama. 

Analysing say, Double Indemnity, as about the evil incentives of the insurance industry, money and patriarchy is like analysing Star Trek as being about space ships of the future. The space ship is just a stage for the human drama. Double Indemnity is a classic tragedy -- the everyman hero through his flawed humanity gets entangled in a web of deceit and murder, eventually has to pay for his mistakes. To blame this on capitalism and its insurance business and patriarchal notions of marriage is to miss the universal tragic drama entirely. After all, the E.G.Robinson character is also in the insurance claims business, but is a model of morality, decency and loyalty. (If there's anything to analyse here it's the dangers of lust over the virtues of loyal friendship.) Capitalism and insurance and patriarchal notions of marriage -- these are the stage and props. Every drama has to have a stage. To the extent that the stage reflect real life, if it happens in today's world, its backdrop will be our culture, our economy, our social failings. But one should be able to distinguish between a classical human drama and a political parable criticising those failings. Glen Gary Glen Ross might be such a parable. It's much more believable if taken as a parable of the cut-throat capitalist market than as a drama about realtors. As a character drama it's a bit too extreme and depressing for drama, but as a parable of corporate competition and its consequences for the human experience, it's spot on. 

Sci-fi movies are often such parables and allegories for our social ills, abuses of power, cultural narrowness, and some dramas, say Miller's All My Sons manage both parable of a social ill and personal tragedy. But sometimes the social ill is just the stage & props. 

the Oblivious Obvious: predictive mind's Frequency Sieve, the Bias Bait and OOO

Obviously, as organic, frail beings thrown into time, we quickly learn to protect ourselves from possible future dangers by focusing on them rather than on the unthreatening, the predictable, the familiar and the understood. Ignoring the familiar, predictable, harmless and unthreatening is efficient. Except when it leads us astray. 

It leads us astray when, focusing on dangers, anomalies, the unexplained, we begin to suspect everything non normal is dangerous and forget that most of life is predictable and harmless. This is a kind of probability mistake, ignoring Bayesian reasoning. The base rate of events in life is harmlessness. The likelihood of any event being a danger is low unless you're in the midst of a war. The asymmetry of focus -- that we save energy by ignoring the harmless 99% of life -- inclines us to distrust, as we focus on every possible danger. You could call it the predictive mind's Frequency Sieve that retains nothing but the rare heavy nuggets, most of which don't even contain anything of worth.

I'm thinking of two possible types that might be most susceptible to this oblivion: those who spend too much attention on such dangers like conspiracies -- government conspiracies or corporate marketing conspiracies and the like -- and those who understand little of engineering or science or how anything works including societies, politics, economies. To predict harm, we develop theories about the unfamiliar; the less we understand, the more we can impose our biases and fears on the world. I imagine both these types would be inclined to distrustful theories, the one because those theories seem fully justified by their experience or reading or media consumption, the other because they have no alternative approach to understand unfamiliar events for which they have no explanation. 

A friend says that "chem trails" will kill us because they want to thin the herd. Lacking any explanation for the trails, he accepts the one he's heard, without asking which chemicals and exactly how they work, and without wondering why the hearsay doesn't include any such detail, which would surely have been included if the story was a reliable leak -- and if it wasn't a leak, well, where does this story come from? Ah yes, from someone who saw trails, didn't know what they were and imagined they were devised by a nefarious conspiracy. (Of all the possible explanations, conspiracy is the meme that's most likely to spread, since playing on fears of uncertainty, misinformation spreads faster than truth.) 

I point out that they also guarantee him every day with electricity, indoor plumbing, heat in winter, roads, public transit -- the 99% of life that we all depend on. That they depend on the herd's constant purchasing: no wealth without a broad base -- the broadest base possible -- of consumers somewhere in the pyramid scheme. Far from thinning the herd, what they most want are more of consumers. Look at Zuck, buying yet another platform having run out of customers on the last. They even get their government to distribute funds so you can consume all the way to your grave. And all that insidious surveillance we all complain about is designed to get you to consume yet more. He's right that it's all a conspiracy of the wealthy, but it's not to corral us all into prisons and death traps, but to corral us into Amazon Prime. 

I call this forgetfulness of the normal 99% of life "the Oblivious Obvious" (OO, pronounced with Ominous background music, the OOO music). It is so plainly obvious and familiar that it can be actually hard to find.  It doesn't stick out. You take it for granted. It's just not on anyone's radar and you don't know where and how to look for it 'cause it's everywhere.

The media, of course, don't help. As a market, they reflect the interests of its audience. That's mostly lots of anomalies, dangers, threats. If it bleeds, it ledes. Covid was a festival of fear in the media, new symptoms every day along with mortality rates, co-morbidities, ways of dying, causes of contagion, renegades who refuse to protect you and grandma and who will kill us all. Before covid, when I'd read about a disease in Wikipedia, half way through the page already I'd be thinking, do I have this disease? and way before the end of the page I'd already concluded I have only 6 months left to live and had better prepare a will and testament, planning for a world without me. Imagine that dread 365x for two years. It's no wonder our informational flat earth turned upside down and shook and tossed everyone into two camps of torch and pitchfork judgmental haters. 

And social media is no better. Disputes and controversies are of course debates about what's wrong with society. Where things are going well, dispute is academic -- "why is it working so well?" is a scientific question for the scholars. What's gone wrong? is everyone's personal concern, and your opinion tags your social identity. 

So much for the Frequency Sieve. 

9-11 presents a distinctive case of oblivion. It reveals something more about how and why and when we fail to observe the obvious. It's a kind of Bias Bait for oblivion. Let's take a look.

There are several factoids that are taken as evidence for a government conspiracy: the owner of the building clearly had prior intelligence of the event, Building 7 collapsed without being hit by a plane, same building also contained government documents; a UK news caster announced the fall of the the second collapse. Each of these are alone suspicious, and that there are many suspicions increases the likelihood of a false flag conspiracy. 

There are other factoids as well, but I just want to point out the role of the oblivious obvious in these, especially Building 7's collapse because it is so glaringly illogical. To be honest, I don't know or care whether the event was staged, my sole interest here is to point out the absurdity of these cases of the oblivious obvious. 

The premise of the conspiracy is that the planes were an elaborate decoy to deceive the public into thinking that terrorists destroyed the buildings not an internal demolition. The fact that no plane hit 7 obviously contradicts the premise. That should be the end of the story, obviously. 

In case you don't see the obvious logic here, imagine you're a conspirator. Let's start at the beginning. You can't just internally demolish the towers for the all too simple reason that the public would be outraged that the buildings were internally demolished. So you've got to come up with a way to hide your demolition plan. This is the 9-11 conspiracy theory. You coordinate an elaborate conspiracy plot involving terrorists, planes with passengers, secrecy, a script for the news; for some reason you tell the owner, maybe because you need him to install the thermite, or maybe he is the one who came up with this conspiracy in the first place. On the day of, your planes hit the towers. The towers fall as planned so that the public is given every evidence that the terrorists in the planes did it and the internal demolition is hidden. It's a foolproof plan: terrorists target a global icon of American wealth and influence. 

And then, after all that careful planning and elaborate coordination, and above all secrecy,  you internally demolish Building 7 because, of course, no one will notice that there was no plane. Of course, you think, no one will notice that the building falls without a plane. Why would anyone think it was an internal demolition? And, of course, the public will believe that Building 7 was demolished by ... invisible terrorists? No matter, a building collapsing by itself happens all the time. Why, we could have internally demolished the other two buildings and the public wouldn't have noticed at all. That's why we coordinated that conspiracy. Because ... 

You get the glaring incoherence. If there were conspirators, the last thing they'd let happen is a building collapsing apparently by itself. Internally demolishing it would give away to the public all their cards -- showing that the whole event was an inside job. In other words, far from being the central evidence evidence of a conspiracy, Building 7 collapsing is the strongest evidence against the internal demolition theory. It couldn't have been internally demolished because it wasn't hit. It literally and directly contradicts the entire premise of the conspiracy which is that the planes were there solely to deceive the public into believing the terrorists did it, not conspirators. And btw, 7 was an unknown even in NYC much less a global icon. What kind of nutty conspiracy is this? 

Bu, bu, bu, bu, but the conspirators wanted to destroy the government documents contained in 7. S orry, that doesn't help your case. The building burned for seven hours. If you are trying to hide the internal demolition of the Twin Towers, and you want to destroy documents in 7, all you do is let it fry until it burns to a crisp and everything in it is ashes. When the smoke clears, bring the insurance investigators, watch them declare the building irreparable and call for a wrecking ball, a straight forward, conventional public demolition no questions asked from the public. 

Alternatively, instead of tearing down three giant buildings, put the documents in the shredder at your leisure, no need for thermite installation. 

Let's just follow this a bit. If logic -- contradicting a premise is the essence of illogicality -- tells us that it couldn't have been internally demolished, what destroyed it? The only explanation is the fire. Now, many engineers claim that fire couldn't cause such a collapse, but those buildings were unlike any others I've ever seen. If you'd ever been there you couldn't help noticing the extreme lack of supporting structure. They were built like egg shells. The only way to know for sure how they could be destroyed is by empirically observing buildings exactly like them being destroyed. But where oh where are you going to find such empirical observation? 

Yes. Building 7. : ) You know by the logic above that 7 fell because of the fire -- any supposed conspirators wouldn't publicly demolish the building internally for all to see. And you also know how it fell -- exactly what such a building would look like falling and how fast. And 7 fell just like the other two. So not only does 7 provide the strongest argument against the internal demolition theory, it shows us exactly how and why the other buildings fell. Building 7 is not The Great Puzzle that points to internal demolition, it's the clear and obvious answer to all the questions about how and why the buildings fell as they did. 

What is obvious about it? Because the internal demolition conspiracy theory premise is "the planes were decoys to hide the internal demolition" -- that the internal demolition was licensed as it were by the employment of the decoy planes, so it should logically be obvious that a building not hit by a plane woudn't have been internally demolished by conspirators trying to hide their conspiracy. 

Why is this obvious entailment of the theorists' own premise ignored? Two likely reasons: one, the theorist stubbornly believes the fire can't have demolished the building, so the theorist already concluded what was to be proved and is just looking for an explanation for the fall of the building other than fire; and two, motivated reasoning: the theorist wants to believe that 7 fell by internal demolition. The theorist has, in the case of two, simply stopped thinking. The theorist has his conclusion, all that's wanted is the desired explanation. This is what I call "thinking stops there" (TST, hat tip to Kahneman's WYSIATI). "I found my explanation, I don't ask further questions even if they are obvious ones". TST is truly human, all too human. Thinking is the gift of humanity, and that gift includes not using it when convenient. We are the non thinking species. Privilege!

Bu bu bu but Silverstein knew in advance. Well, of course. He bought the building after it had already been bombed once, so he knew it was a target. No doubt he had some lacky amanuensis who called the FBI and CIA every morning at 6 am and every evening at 6 pm to find the latest intel. 

Bu bu bu but he didn't tell anyone. Of course not. Think. Suppose he told all his giant corporate tenants, "don't come to work today". And suppose nothing happens -- after all, intel is not perfect. The terrorists or the government conspirators might change their mind at the last moment, especially if they see no one is coming to work. Silverstein would be sued by them all for every cent of lost work. And even if they didn't sue him or he won on the grounds that the "CIA told me", suppose this happens again -- don't come to work, and then no event -- he'd have no more corporate tenants at all. Silverstein is not stupid. He followed the intel and kept it wisely to himself. What else would you expect? He's a landlord. He's in business, high stakes business. 

Bu bu bu but the government knew in advance. Why didn't they stop it? Surely you've thought about this every time a mass shooter turns out to have been providing evidence prior to his murder spree. Why didn't the anyone take that manifesto seriously? Why didn't the principal call the police after the student expressed frustration and anger? And surely you came to the conclusion, as all free American citizens would, that the government should arrest everyone who has written a manifesto or expressed frustration and anger before they have committed any crime, before any crime has even happened. Yes, that's the America you want, a government that arrests citizens before they commit crimes, when no crime has been committed yet at all. Sounds like stop and frisk to me, which you-all approved heartily, no? Guilty until proven innocent. Guilty even when nothing happened. That's the America that you complain about because it merely surveilles you. You complain vigorously about that even though there's no evidence that the government does anything with that surveillance and you willingly give your data to corporations that surveille you to sell you the movies it thinks you will enjoy. Please folks get your priorities straight. How can you complain about harmless surveillance and yet expect law enforcement to intervene in your affairs when you haven't done anything yet and nothing has even happened yet? This is the oblivion of one's own contradictions generated by motivated reasoning: if government does something, it must be dangerous and if it doesn't do it, that's dangerous too. 

Bu bu bu but, what about the news script. Yes, when planes fly into globally renowned structures, the news aren't going to report it when it collapses. The government has to compromise its secrecy by giving a script to news media across the globe, otherwise, you know, the media might forget to report it. 

Bu bu bu...

Now, there are two objections to all this. It could be that the conspirators demolished 7 without a plane in order to demonstrate that a mere fire could destroy such a building. I've never heard that risposte, so 9-11 Truthers can't take credit for observing the obvious and are stuck with their oblivious assumptions, but in any case, demolishing another building doesn't add any additional support to the fire-theory demolition of the Twin Towers, since the Twin Towers fell from fire and their falling is supposed to show that such towers can fall from fire. 

The second objection has more weight. The conspirators wanted to demolish 7 but the terrorism decoy wouldn't work since 7 was not a global icon. But if it caught fire, it would have to collapse because the fire-theory says that such structures will fall from a fire. So the conspirators would have to demolish it internally, assuming that fire is insufficient for the task. Such a plan would have to have anticipated the objection to the fire-theory. But it doesn't actually answer that objection. In fact, the objection is still common among 9-11 truthers. 

So a false flag? To invade Afghanistan? If it were a false flag, the government would surely have identified Agfhanis among the terrorists. But there were none. Or maybe the false flag was to initiate a war on terrorism generally, not just Afganistan. But the government identified seven Saudis and an Egyptian. No Iranians, no Libyans, no one from Hezbollah, no Iraqi, no one even from US enemies, no North Korean, no Russian. That's gotta be a very confused false flag. In the Gulf of Tonkin, the US accused the Vietnamese of firing at US ships. LBJ then escalated the war against the Vietnamese. That's a false flag. Colin Powell presented (phony) evidence of Iraqi weapons of mass destruction, and so Bush invaded Iraq. Seven Saudis and an Egyptian. If the admin wants a Saudi in there, okay, include one like including one Egyptian for whatever reason. But at least one Afghani and an Iraqi for sure, and an Iranian and a Libya, just to cover our bases for the future.  

Was the government hoping for a terrorist event to justify the Patriot Act? I wouldn't be surprised, but the Patriot Act hasn't had much of an effect. The government has always surveilled us, so it seems unlikely to me that the government would bother with a catastrophic event that led to expensive consequences like an unnecessary and ultimately failed war in Afghanistan just for the sake of this paltry, albeit repugnant, legal overreach of government. 

Back in the late 80's, I had a conversation with an Irish friend about how much the US is hated across the globe. We agreed that it was just a matter of time before the US would be hit by some foreign terrorist attack, and that it would be big. So 9-11 was no surprise to me. I was impressed with its simple means, and the scale of its effectiveness.

From my point of view then, why would the government coordinate a complex, secret event when so many foreign agents are willing to do it for them and spare them the secrecy and complexity? That's why when it happened it didn't occur to me that the government would be involved. 

So there's the theory that the event was orchestrated to distract the public from the Secretary of Defense's press briefing that mentioned the $2.3 trillion that the Pentagon has no account of. It assumes that Pentagon and its chief aren't on the same page, which is possible, considering that the so-called deep state is non partisan, an institution always protecting itself and its prominent members. But it also assumes that the Pentagon had suicide terrorists on call to act. Since they bought their tickets in advance, the Pentagon must have known in advance weeks before that Rumsfeld would not only give a speech the day prior, but also that the content would include the mention of the 2.3 trillion. This all implies a close collaboration with suicide terrorists, a Pentagon infiltrator organizing them. Khalid Sheikh Mohammed supposedly was the day-by-day coordinator, but who knows, he's stuck in Guantanamo. 

Did the government expect the collapsing of the World Trade Center and the many deaths? I kinda doubt it, but it seems possible to me, even likely and normal, that the government took a laissez faire approach to it: "Will their plot succeed? Will it be huge and devastating? Not our problem." If it succeeds, no need to speculate on its size, we'll all hear about it post hoc. That's efficiency.   

I don't know for sure what happened on 9-11, it could all be propaganda including the seemingly endless, forlorn white-dusted parade I saw that day filing north from the FiDi. But I do know this, taking the factoids above -- Building 7 proves internal demolition, the UK "premature" announcement, Silverstein's advance notice -- as evidence of conspiracy are examples of oblivious obvious. It's like the many conspiracists who jumped on Silverstein's "I told them, 'pull it'" interview as evidence of admission of guilt. That's beyond oblivion. It's just stupid. 

As a friend pointed out to me, why internally demolish the buildings? Two planes flying into them isn't enough? Now that friend has a thinking mind. That's observing the obvious.