In reality, science operates much like a mental model. The paper argues that just because a model predicts future values more accurately, it doesn't mean the model explains the actual causal structure. Yet, the fact that outcomes fall within the predicted range reinforces the illusion that one has truly 'understood' it.

This reminds me of the statistician's aphorism: 'All models are wrong, but some are useful.' Science itself, in a way, is a mental model—a simplification created for humans because the world is a complex system that is cognitively impossible to fully comprehend. Within that framework, certain facts reinforce the mental model, while others weaken it. While mental models vary from person to person, in a broad sense, we are commonly taught to view the macroscopic world through the Newtonian model and the microscopic world through the quantum mechanics model.

Reading this makes me reconsider what 'understanding' truly means. I believe the starting point of genuine understanding is acknowledging that perfect prediction is ultimately impossible, and that when viewing the world through our mental models, what matters is defining what we consider to be acceptable 'lossy information' (or information we can afford to lose)

I totally support a goal to get those groups talking more but something tighter is probably better. And why isn't it tighter? Without big original contributions, the goal does seem to be a survey

> Illusions of understanding can take several (overlapping) forms. Some that are commonly encountered are: (1) Illusions of explanatory depth (we think we personally understand things in more detail than we do). (2) Illusions of explanatory completeness (even if we don’t think we fully understand it ourselves, we think the best experts do). (3) Illusions resulting from understanding something other than the goal (e.g. we believe we understand the formation of memories because we understand the anatomy of the brain site, the hippocampus, that is needed for such learning). (4) Illusions due to simple statements giving a feeling of insight (such as when tautological statements seem insightful because they are framed in a reductionist manner). (5) Illusions (as described earlier) that one understands the cause of phenomena because there exists a model or procedure that predicts well. (6) Illusions of causal strength (attending to an observed relation makes one believe the causal connection is stronger than it is). (7) illusions that one can describe causes simply. (8) Illusions by the explainer that the recipient understands what the communicator intends. (9) Illusions by the recipient of an explanation that the communicator understands well and that the explanation is correct and complete.

Are we to infer that these observations are unsupported by evidence? Are we to assume that the research work is so poorly constructed that they did not do research to find evidence of the existence of the classifications in existing research?

If authors ever come to this forum, please read Duhem-Quine thesis, over/under determination, inference to the best explanation, Goodman's paradox, also how various theories in philosophy of sciences: from Popper to Kuhn, Lakatos, Laudan, etc.

The feeling is a strange mixture of disappointment, awe, annoyance and excitement.

;).

This only seems possible if students can be admitted to more than one department.

"the sciences" is very broad. in biology there are established methods for establishing causality (i.e. Koch's postulates, etc), and even then conclusions are generally qualified. not sure about the other fields, but I wish they had more concrete and recent examples of what they are talking about. this was painful to even skim.

also for some reason i cant click on anyting on the site or select text?

See also Frank Keil’s “illusion of explanatory depth.”

* magic not as “unreal,” but in the classical conception of a living magic world where mental intentions can manifest physical realities

R. Buckminster Fuller – Synergetics: Explorations in the Geometry of Thinking

> Delusional interpretation is a false deduction drawn from an accurate perception. The subject perceives correctly, but reasons wrongly; in him, judgment is impaired by affective disturbance, while the senses remain normal.

> Delusion progresses by accumulation, radiation, and extension; its richness is inexhaustible. The plan of the edifice does not change, but its proportions keep increasing.

> Every new fact, however insignificant, is immediately incorporated into the delusional system, where it becomes a fresh piece of evidence. The patient lives in a state of perpetual suspicion, searching everywhere for guiding threads, clues, correlations.

> Interpreters are not hallucinated subjects; they are logicians gone astray. Their point of departure is an intuition or a false belief, but the consequences they draw from it follow one another with an apparent rigor that often deceives the superficial observer. It is order within madness, logic in the service of the absurd.

> The need to write, graphomania, is in many interpreters a major symptom. They accumulate immense files, endless memoirs, interminable correspondences, in which every detail of their existence is dissected, analyzed, turned over and over, in order to bring to light what they believe to be the truth.

Sérieux & Capgras — Reasoning Madness: The Delusion of Interpretation

> The madman is, rather, the free man: the one who does not allow himself to be chained by the false appearances of common reality. Delusion is not an insult to logic; it is logic driven to exasperation. The paranoiac is a tireless translator, a man who spends his life deciphering the signs of the world in order to find in them the key to his own destiny. Far from being chaos, psychosis is an attempt at rigor, a complete theory that the subject constructs in order to account for his own genesis and his place before the Other. The risk of madness is measured by the very attraction of the identifications through which man alienates his freedom.

> following Fontenelle, I surrendered myself to that fantasy of holding my hand full of truths, the better to close it over them. I confess the ridiculousness of it, because it marks the limits of a being at the very moment when he is about to bear witness. Must one denounce here some failure in what the movement of the world demands of us, if speech was offered to me once again, at the very moment when it became clear even to the least perceptive that, once again, the infatuation of power had only served the cunning of Reason? I leave it to you to judge how my inquiry may suffer from it.

Lacan — Remarks on Psychic Causality