The Evolutionary Argument Against Reality

The cognitive scientist Donald Hoffman uses evolutionary game theory to show that our perceptions of an independent reality must be illusions.

As we go about our daily lives, we tend to assume that our perceptions — sights, sounds, textures, tastes — are an accurate portrayal of the real world. Sure, when we stop and think about it — or when we find ourselves fooled by a perceptual illusion — we realize with a jolt that what we perceive is never the world directly, but rather our brain’s best guess at what that world is like, a kind of internal simulation of an external reality. Still, we bank on the fact that our simulation is a reasonably decent one. If it wasn’t, wouldn’t evolution have weeded us out by now? The true reality might be forever beyond our reach, but surely our senses give us at least an inkling of what it’s really like.

Not so, says Donald D. Hoffman, a professor of cognitive science at the University of California, Irvine. Hoffman has spent the past three decades studying perception, artificial intelligence, evolutionary game theory and the brain, and his conclusion is a dramatic one: The world presented to us by our perceptions is nothing like reality. What’s more, he says, we have evolution itself to thank for this magnificent illusion, as it maximizes evolutionary fitness by driving truth to extinction.

Getting at questions about the nature of reality, and disentangling the observer from the observed, is an endeavor that straddles the boundaries of neuroscience and fundamental physics. On one side you’ll find researchers scratching their chins raw trying to understand how a three-pound lump of gray matter obeying nothing more than the ordinary laws of physics can give rise to first-person conscious experience. This is the aptly named “hard problem.”

On the other side are quantum physicists, marveling at the strange fact that quantum systems don’t seem to be definite objects localized in space until we come along to observe them — whether we are conscious humans or inanimate measuring devices. Experiment after experiment has shown — defying common sense — that if we assume that the particles that make up ordinary objects have an objective, observer-independent existence, we get the wrong answers. The central lesson of quantum physics is clear: There are no public objects sitting out there in some preexisting space. As the physicist John Wheeler put it, “Useful as it is under ordinary circumstances to say that the world exists ‘out there’ independent of us, that view can no longer be upheld.”

So while neuroscientists struggle to understand how there can be such a thing as a first-person reality, quantum physicists have to grapple with the mystery of how there can be anything but a first-person reality. In short, all roads lead back to the observer. And that’s where you can find Hoffman — straddling the boundaries, attempting a mathematical model of the observer, trying to get at the reality behind the illusion. Quanta Magazine caught up with him to find out more. An edited and condensed version of the conversation follows.

QUANTA MAGAZINE: People often use Darwinian evolution as an argument that our perceptions accurately reflect reality. They say, “Obviously we must be latching onto reality in some way because otherwise we would have been wiped out a long time ago. If I think I’m seeing a palm tree but it’s really a tiger, I’m in trouble.”

“Evolution has shaped us with perceptions that allow us to survive. But part of that involves hiding from us the stuff we don’t need to know. And that’s pretty much all of reality, whatever reality might be.”

DONALD HOFFMAN: Right. The classic argument is that those of our ancestors who saw more accurately had a competitive advantage over those who saw less accurately and thus were more likely to pass on their genes that coded for those more accurate perceptions, so after thousands of generations we can be quite confident that we’re the offspring of those who saw accurately, and so we see accurately. That sounds very plausible. But I think it is utterly false. It misunderstands the fundamental fact about evolution, which is that it’s about fitness functions — mathematical functions that describe how well a given strategy achieves the goals of survival and reproduction. The mathematical physicist Chetan Prakash proved a theorem that I devised that says: According to evolution by natural selection, an organism that sees reality as it is will never be more fit than an organism of equal complexity that sees none of reality but is just tuned to fitness. Never.

You’ve done computer simulations to show this. Can you give an example?

Suppose in reality there’s a resource, like water, and you can quantify how much of it there is in an objective order — very little water, medium amount of water, a lot of water. Now suppose your fitness function is linear, so a little water gives you a little fitness, medium water gives you medium fitness, and lots of water gives you lots of fitness — in that case, the organism that sees the truth about the water in the world can win, but only because the fitness function happens to align with the true structure in reality. Generically, in the real world, that will never be the case. Something much more natural is a bell curve  — say, too little water you die of thirst, but too much water you drown, and only somewhere in between is good for survival. Now the fitness function doesn’t match the structure in the real world. And that’s enough to send truth to extinction. For example, an organism tuned to fitness might see small and large quantities of some resource as, say, red, to indicate low fitness, whereas they might see intermediate quantities as green, to indicate high fitness. Its perceptions will be tuned to fitness, but not to truth. It won’t see any distinction between small and large — it only sees red — even though such a distinction exists in reality.

But how can seeing a false reality be beneficial to an organism’s survival?

There’s a metaphor that’s only been available to us in the past 30 or 40 years, and that’s the desktop interface. Suppose there’s a blue rectangular icon on the lower right corner of your computer’s desktop — does that mean that the file itself is blue and rectangular and lives in the lower right corner of your computer? Of course not. But those are the only things that can be asserted about anything on the desktop — it has color, position and shape. Those are the only categories available to you, and yet none of them are true about the file itself or anything in the computer. They couldn’t possibly be true. That’s an interesting thing. You could not form a true description of the innards of the computer if your entire view of reality was confined to the desktop. And yet the desktop is useful. That blue rectangular icon guides my behavior, and it hides a complex reality that I don’t need to know. That’s the key idea. Evolution has shaped us with perceptions that allow us to survive. They guide adaptive behaviors. But part of that involves hiding from us the stuff we don’t need to know. And that’s pretty much all of reality, whatever reality might be. If you had to spend all that time figuring it out, the tiger would eat you.

So everything we see is one big illusion?

We’ve been shaped to have perceptions that keep us alive, so we have to take them seriously. If I see something that I think of as a snake, I don’t pick it up. If I see a train, I don’t step in front of it. I’ve evolved these symbols to keep me alive, so I have to take them seriously. But it’s a logical flaw to think that if we have to take it seriously, we also have to take it literally.

If snakes aren’t snakes and trains aren’t trains, what are they?

Snakes and trains, like the particles of physics, have no objective, observer-independent features. The snake I see is a description created by my sensory system to inform me of the fitness consequences of my actions. Evolution shapes acceptable solutions, not optimal ones. A snake is an acceptable solution to the problem of telling me how to act in a situation. My snakes and trains are my mental representations; your snakes and trains are your mental representations.

To return to the question you started with as a teenager, are we machines?

The formal theory of conscious agents I’ve been developing is computationally universal — in that sense, it’s a machine theory. And it’s because the theory is computationally universal that I can get all of cognitive science and neural networks back out of it. Nevertheless, for now I don’t think we are machines — in part because I distinguish between the mathematical representation and the thing being represented. As a conscious realist, I am postulating conscious experiences as ontological primitives, the most basic ingredients of the world. I’m claiming that experiences are the real coin of the realm. The experiences of everyday life — my real feeling of a headache, my real taste of chocolate — that really is the ultimate nature of reality.

Source: The Evolutionary Argument Against Reality | Quanta Magazine


One Comment Add yours

  1. Intriguing argument, though it’s to me an obvious reducto ad absurdum – yes, humanity is renowned for seeing imaginary patterns and creating illusory realities where none exist. It’s how sales pitches work for one thing. But does that then extend to the whole of reality? It’s a very anthropocentric mind-set and the argument is very well known in philosophy. Indeed, the issue of ‘is what I see independently real’ is one that has exercised philosophers for millennia.


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