Showing posts with label Rationality. Show all posts
Showing posts with label Rationality. Show all posts

Saturday, September 20, 2014

Fear of Science



Many people react negatively to the idea that moral principles can be inferred entirely using scientific method. There is a general feeling that this is impossible. This seems to be partly why quite a lot of people view the decline of traditional sources of moral instruction as a serious threat. This is a major, double mistake.

In August last year, I attended an event, 'Answers in Science,' at Houston Museum of Natural Science, aimed at raising awareness of the way that a number of christian fundamentalists have been trying to sabotage the quality of scientific education in Texas schools. Among several that spoke there, two people raised points that struck me as highly significant, given the line of thought I've been pursuing for some time, with regard to the relationship between science and morality. They were Kathy Miller, from Texas Freedom Network, and Mike Aus, a former pastor.

Tuesday, May 20, 2014

Announcing: Moral Science Index




Continuing the paradigm established by my glossary and my mathematical index, I've put together an index to and summary of the material I've accumulated on the topic of moral science. The index can be reached here, or from the link, 'Moral Science', on the right-hand side, beneath my profile.

The idea is simply to provide a point of entry for people interested in knowing what I have to say on this topic. People can see everything I have presented on this theme, the order in which the different pieces were published (and hence, approximately their dependency), a short description of each piece's function, together with some global motivating and qualifying remarks. 

The relationship between science and morality represents a significant percentage of the material on my blog. It's an important (by definition) and highly overlooked topic, so I think it is important for people to have a single point of access to this material, the same way that the mathematical index provides a consolidated resource for learning about statistics, and the same way that the glossary represents the most definitive statement of my philosophy available, anywhere. (In some respects, I now view the blog as secondary to the glossary.)

I will try to keep the moral science index current - as I release more material, I'll update the index accordingly.

As always, I welcome your comments, questions, criticisms, outraged indignation, etc. If anything needs clarification, the fault is mine. If you're curious about some detail I can help with, then I'm delighted to do so (that's the whole point of the website, actually). Comments are open here and on the index itself, and alternative contact details exist on the right hand side of this page.


Some Highlights:

For your convenience, I'll reproduce here some of the major points from the moral science page. 

(1) As of the publication date of this blog post, the index stands at:
Blog entries on this topic (in order of publication):

Glossary entries on relevant concepts:

(2) To disclaim any extraordinary expertise in any specific realm of moral decision:
My writing on ethics is not to prescribe how to behave, but to inform on how to know how to behave.

(3) Quoting from the overview:
The founding principle behind my writing on this blog is that there is no better method to learn about anything than science. If a thing is meaningful - has consequences - science can measure it, by virtue of those consequences.... 

It is often said that science has nothing to say on the matter of what constitutes moral behaviour. If correct, this leaves us with only one option: morality has no meaning, it is a non-concept. It seems to me absurdly trivial that this is not so. Anyway, only a moderate amount of reflection is required to prove it. Thus, it is equally trivial to prove that science can guide us - in fact, is the optimal guide - concerning moral prescription.

(4) Another feature on the moral science page is a short list of blog articles I expect to write on the topic in the near future, covering (in no particular order):
  • the correspondence, if any, between correct consequentialism and classic utilitarianism
  • the correspondence, if any, between correct consequentialism and political libertarianism
(Spoiler alert: the answer in both cases is, not so much.)
  • some necessary aspects of the nature of human decision criteria
  • the limited insight offered by the classic thought experiments in the philosophy of ethics
  • the potential for correct moral realism to significantly reduce reliance on superstition, leading to a better informed and more rationally directed society 



Sunday, February 2, 2014

Practical Morality, Part 2


It has been said that democracy is the worst form of government, except all those others that have been tried.
Winston Churchill 

(The second of two parts. Read the first installment here.)


Politics & Science

I have a funny little feeling that Churchill actually knew a small bit about politics. According to dear, old Winston, democracy sucks. But why does it suck? And does it necessarily suck?

A full analysis of these questions could run into thousands of pages, and obviously stretches far beyond any area in which I could claim expertise, but for now at least, I want to point out just one aspect of democracy's poor performance to date that can most definitely be fixed. That is, the failure so far of both politicians and the electorate to explicitly recognize the necessarily rational basis for morality.

Tuesday, January 28, 2014

Practical Morality, Part 1



(The first of two parts. Part 2 is here.)


The Social Contract

Where-ever you are right now, take a quick look around. Do a quick survey of all the stuff you can see. Think about the number of things you have around you that other people have made. If you are in your own home, then great, the experiment works even better - the things around you probably belong to you, you make some kind of use of them, and quite possibly your life would be less satisfying without them. Some of these things may even be, if not essential for life, indispensable for a comfortable modern existence.

Friday, September 13, 2013

Is Rationality Desirable?




Seriously, why all this fuss about rationality and science, and all that? Can we be just as happy, or even more so, being irrational, as by being rational? Are there aspects of our lives where rationality doesn't help? Might rationality actually be a danger?

Think for a moment about what it means to desire something.

To desire something trivially entails desiring an efficient means to attain it. To desire X is to expect my life to be better if I add X to my possessions. To desire X, and not to avail of a known opportunity to increase my probability to add X to my possessions, therefore, is either (1) to do something counter to my desires, or (2) to desire my life not to get better. Number (2) is strictly impossible – a better life for me is, by definition, one in which more of my desires are fulfilled. Number (1) is incoherent – there can be no motivation for anyone to do anything against their own interests. Behaviour mode (1) is not impossible, but it can only be the result of a malfunction.

Let’s consider some complicating circumstances to check the robustness of this.
  1. Suppose I desire a cigarette. Not to smoke a cigarette, however, is clearly in my interests. There is no contradiction here. Besides (hypothetically) wanting to smoke something, I also have other goals, such as a long healthy life, which are of greater importance to me. To desire a cigarette is to be aware of part of my mind that mistakenly thinks this will make my life better, even though in expectation, it will not. This is not really an example of desiring what I do not desire, because a few puffs of nicotine is not my highest desire – when all desires that can be compared on the same dimension are accounted for, the net outcome is what counts. Neither is it an example of acting against my desires if I turn down the offer of a smoke, for the same reason.

  2. Suppose I desire to reach the top of a mountain, but I refuse to take the cable car that conveniently departs every 30 minutes, preferring instead to scale the steep and difficult cliffs by hand and foot. Simplistically, this looks like genuinely desiring to not avail of an efficient means to attain my desires, but in reality, it is clearly the case that reaching the summit is only part of the goal, another part being the pleasure derived from the challenging method of getting there.   

Despite complications arising from the inner structure of our desires, therefore, for me to knowingly refuse to adopt behaviour that would increase my probability to fulfill my desires is undeniably undesirable. Now, behavior that we know increases our chances to get what we desire has certain general features. For example, it requires an ability to accumulate reliable information about the world. It is not satisfactory to take a wild guess at the best course of action, and just hope that it works. This might work, but it will not work reliably. My rational expectation to achieve my goal is no better than if I do nothing. Reliability begins to enter the picture when I can make informed guesses. I must be able to make reliable predictions about what will happen as a result of my actions, and to make these predictions, I need a model of reality with some fidelity. Not just fidelity, but known fidelity - to increase the probability to achieve my goals, I need a strategy that I have good reasons to trust.

It happens that there is a procedure capable of supplying the kinds of reliable information and models of reality that enable the kinds of predictions we desire to make, in the pursuit of our desires. Furthermore, we all know what it is. It is called scientific method. Remember the reliability criterion? This is what makes science scientific. The gold standard for assessing the reliability of a proposition about the real world is probability theory – a kind of reasoning from empirical experience. Thus the ability of science to say anything worthwhile about the structure of reality comes from its application of probability theory or any of several approximations that are demonstrably good in certain special cases. If there is something that is better than today’s science, then better is the result of a favorable outcome under probabilistic analysis (since 'better' implies 'reliably better'), thus, whatever it is, it is tomorrow’s science.

So, if I desire a thing, then I desire a means to maximize my expectation to get it, so I desire a means to make reliable predictions of the outcomes of my actions, meaning that I desire a model of the world in which I can justifiably invest a high level of belief, thus I desire to employ scientific method, the set of procedures best qualified to identify reliable propositions about reality. Therefore, rationality is desirable. Full stop.

We cannot expect to be as happy by being irrational as by being rational. We might be lucky, but by definition, we cannot rely on luck, and our desires entail also desiring reliable strategies.

Items (A) to (D), below, detail some subtleties related to these conclusions.


(A) Where’s the fun in that?

Seriously? Being rational is always desirable? Seems like an awfully dry, humorless existence, always having to consult a set of equations before deciding what to do!

What this objection amounts to is another example (ii), from above, where the climber chooses to take the difficult route to the top of the mountain. What is really meant by a dry existence is something like elimination of pleasant surprises, spontaneity, and ad-hoc creativity, and that these things are actually part of what we value.

Of course, there are also unpleasant surprises possible, and we do value minimizing those. The capacity to increase the frequency of pleasant surprises, while not dangerously exposing ourselves to trouble is something that, of course, is best delivered through being rational. Being in a contained way irrational may be one of our goals, but as always, the best way to achieve this is by being rational about it. (I won’t have much opportunity to continue my pursuit of irrationality tomorrow, if I die recklessly today.)   

(B) Sophistication effect

To be rational (and thus make maximal use of scientific method, as required by a coherent pursuit of our desires) means to make study of likely failure modes of human reasoning (if you are human). This reduces the probability of committing fallacies of reasoning yourself, thus increasing the probability that your model of reality is correct. But, there is a recognized failure mode of human reasoning that actually results from increased awareness of failure modes of reasoning. It goes like this: knowing many of the mechanisms by which seemingly intelligent people can be misled by their own flawed heuristic reasoning methods makes it easy for me for hypothesize reasons to ignore good evidence, when it supports a proposition that I don’t like – “Oh sure, he says he has seen 20 cases of X and no cases of Y, but that’s probably a confirmation bias.”

Does this undermine my argument? Not at all. This is not really a danger of rationality. If anything, it is a danger of education (though one that I confidently predict that a rational analysis will reveal to be not sufficient to argue for reduced education). What has happened, in the above example is of course itself a form of flawed reasoning, it is reasoning based on what I desire to be true, and thus isn't rational. It may be a pursuit of rationality that led me to reason in this way, but this is only because my quest has been (hopefully temporarily) derailed. Thus my desire to be rational (entailed trivially by my possession of desire for anything) makes it often desirable for me to have the support of like-minded rational people, capable of pointing out the error, when even the honest quest for reliable information leads me into a trap of fallacious inference.

(C) Where does it stop?

The assessment of probability is open ended. If there is anything about probability theory that sucks, this is it, but no matter how brilliant the minds that come to work on this problem, no way around it can ever be found, in principle. It is just something we have to live with - pretending it's not there won't make it go away. What it means, though, is that no probability can be divorced from the model within which it is calculated. There is always a possibility that my hypothesis space does not contain a true hypothesis. For example, I can use probability theory to determine the most likely coefficients, A and B, in a linear model used to fit some data, but investigation of the linear model will say nothing about other possible fitting functions. I can repeat a similar analysis using say a three-parameter quadratic fit, and then decide which fitting model is the most likely using Ockham’s razor, but then what about some third candidate? Or what if the Gaussian noise model I used in my assessment of the fits is wrong? What if I suspect that some of the measurements in my data set are flawed? Perhaps the whole experiment was just a dream. These things can all be checked in essentially the same way as all the previously considered possibilities (using probability theory), but it is quite clear that the process can continue indefinitely.

Rationality is thus a slippery concept: how much does it take to be rational? Since the underlying procedure of rationality, the calculation of probabilities, can always be improved by adding another level, won’t it go on forever, precluding the possibility to ever reach a decision?

To answer this, let us note that to execute a calculation capable of deciding how to achieve maximal happiness and prosperity for all of humanity and all other life on Earth is not a rational thing to do if the calculation is so costly that its completion results in the immediate extinction of all humanity and all other life on Earth.

Rationality is necessarily a reflexive process, both (as described above) in that it requires analysis of the potential failure modes of the particular hardware/software combination being utilized (awareness of cognitive biases), and in that it must try to monitor its own cost. Recall that rationality owes its ultimate justification to the fulfillment of desires. These desires necessarily supersede the desire to be rational itself. An algorithm designed to do nothing other than be rational would do literally nothing - so without a higher goal above it, rationality is literally nothing.

Thus, if the cost of the chosen rational procedure is expected to prevent the necessarily higher-level desire being fulfilled, then rationality dictates that the calculation be stopped (or better, not started). Furthermore, the (necessary) desire to employ a procedure that doesn't diminish the likelihood to achieve the highest goals entails a procedure capable of assessing and flagging when such an occurrence is likely.

(D) Going with your gut feeling

On a related issue, concerning again the contingency (the lack of guarantee that the hypothesis space actually contains a true hypothesis) and potential difficulty of a rational calculation, do we need to worry that the possible computational difficulty and, ultimately, the possibility that we will be wrong in the end will make rationality uncompetitive with our innate capabilities of judgment? Only in a very limited sense.

Yes, we have superbly adapted computational organs, with efficiencies far exceeding any artificial hardware that we can so far devise, and capable of solving problems vastly more difficult than any rigorous probability-crunching machine that we can now build. And yes, it probably is rational under many circumstances to favor the rough and ready output of somebody’s bias-ridden squishy brain over the hassle of a near-impossible, but oh-so rigorous calculation. But under what circumstances? Either, as noted, when the cost of the calculation prohibits the attainment of the ultimate goal, or when rationally evaluated empirical evidence indicates that it is probably safe to do so.

Human brain function is at least partially rational, after all. Our brains are adapted for and (I am highly justified in believing) quite successful at making self-serving judgments, which, as noted, is founded upon an ability to form a reliable impression of the workings of our environment. And, as also noted, the degree of rigor called for in any rational calculation is determined by the costs of the possible calculations, the costs of not doing the calculations, and the amount we expect to gain from them.

This is not to downplay the importance of scientific method. Let me emphasize: a reliable estimate of when it is acceptable to rely on heuristics, rather than full-blown analysis, can only come from a rational procedure. The list of known cognitive biases that interfere with sound reasoning is unfortunately rather extensive, and presumably still growing. The science informs us that rather often, our innate judgement exhibits significantly less success than rational procedure. 



Monday, October 8, 2012

Total Bayesianism



If you've read even a small sample of the material I've posted so far, you'll recognize that one of my main points concerns the central importance of Bayes' theorem. You might think, though, that the most basic statement of this importance is something like "Bayes' theorem is the most logical method for all data analysis." This, for me though, falls far short of capturing the most general importance of Bayes' rule.

Bayes' theorem is more than just a method of data analysis, a means of crunching the numbers. It represents the rational basis for every aspect of scientific method. And since science is simply the methodical application of common sense, Bayes' theorem can be seen to be (together with decision theory) a good model for all rational behaviour. Indeed, it may be more appropriate to invert that, and say that your brain is a superbly adapted mechanism, evolved for the purpose of simulating the results of Bayes' theorem. 

Because I equate scientific method with all rational behaviour, I am no doubt opening myself up to the accusation of scientism1, but my honest response is: so what? If I am more explicit than some about the necessary and universal validity of science, this is only because reason has led me in this direction. For example, P.Z. Myers, author of the Pharyngula blog (vastly more well known than mine, but you probably knew that already), is one of the great contemporary advocates of scientific method - clear headed and craftsmanlike in the way he constructs his arguments - but in my evidently extreme view, even he can fall short, on occasion, of recognizing the full potential and scope of science. In one instance I recall, when the league of nitwits farted in Myers' general direction, and he himself stood accused of scientism, he deflected the accusation, claiming it was a mistake. My first thought, though, is "hold on, there's no mistake." Myers wrote: 
The charge of scientism is a common one, but it’s not right: show us a different, better path to knowledge and we’ll embrace it.
But how is one to show a better path to knowledge? In principle, it can not be done. If Mr. X claims that he can predict the future accurately by banging his head with a stone until visions appear, does that suffice as showing? Of course not, a rigorous scientific test is required. Now, if under the best possible tests, X's predictions appear to be perfectly accurate, any further inferences based on them are only rational to the extent that science is capable of furnishing us (formally, or informally) with a robust probability estimate that his statements represent the truth. Sure, we can use X's weird methodology, but we can only do so rationally, if we do so scientifically. X's head smashing trick will never be better than science (a sentence I did not anticipate writing).

To put it another way, X may yield true statements, but if we have no confidence in their truth, then they might as well be random. Science is the engine generating that confidence.

So, above I claimed that all scientific activity is ultimately driven by Bayes' theorem. Lets look at it again in all its glory:

P(H | DI)   =    P(H | I) × P(D | H I)
P(H | I) × P(D | H I)   +   P(H' | I) × P(D | H' I)
(1)

(As usual, H is a hypothesis we want to evaluate, D is some data, I is the background information, and H' means "H is not true.")

The goal of science, whether one accepts it or not, is to calculate the term on the left hand side of equation (1). Now, most, if not all, accepted elements of experimental design are actually adapted to manipulate the terms on the right hand side of this equation, in order to enhance the result. I'll illustrate with a few examples.

Firstly, and most obviously, the equation calls for data, D. We have to look at the world, in order to learn about it. We must perform experiments to probe nature's secrets. We can not make inferences about the real world by thought alone. (Some may appear to do this, but no living brain is completely devoid of stored experiences - the best philosophers are simply very efficient at applying Bayes' theorem (usually without knowing it) to produce powerful inferences from mundane and not very well controlled data. This is why philosophy should never be seen as lying outside empirical science.)

Secondly, the equation captures perfectly what we recognize as the rational course of action when evaluating a theory - we have to ask 'what should I expect to see if this theory is true? - what are its testable hypotheses?' In other words, what data can I make use of in order to calculate P(D | HI)?

Once we've figured out what kind of data we need, the next question is how much data? Bayes' rule informs us: we need P(D | HI) to be as high as possible if true, and as low as possible if false. Lets look at a numerical example:

Suppose I know, on average, how tall some species of flower gets, when I grow the plants in my home. Suppose I suspect that picking off the aphids that live on these flowers will make the plants more healthy, and cause them to grow higher. My crude hypothesis is that the relative frequency with which these specially treated flowers exceed the average height is more than 50 %. My crude data set results from growing N flowers, applying the special treatment to all of them, and recording the number, x, that exceed the known average height.

To check whether P(D | HI) is high when H is true and low when H is false, we'll take the ratio

P(D | H I)
P(D | H' I)
(2)

If Hf says that the frequency with which the flowers exceed their average height is f, then P(D | HfI) (where D is the number of tall flowers, x, and the total number grown N) is given by the binomial distribution. But our real hypothesis, H, asserts that f is in the range 0.5 < f ≤ 1. This means we're going to have to sum up a whole load of P(D | HfI)s. We could do the integral exactly, but to avoid the algebra, lets treat the smoothly varying function like a staircase, and split the f-space into 50 parts: f = 0.51, 0.52, ...,0.99, 1.0. To calculate P(D | H'I), we'll do the same, with f = 0.01, 0.02, ...., 0.50.

What we want, e. g. for the P(D | HI), is P(D | [H0.51 + H0.52 + ....] I).

Generally, where all hypotheses involved are mutually exclusive, it can be shown (see appendix below) that,

P(D | [H1 + H2 + .....] I)   =    P(H1 | I) P(D | H1 I)  +  P(H2 | I) P(D | H2 I)  +  .....
P(H1 | I)  +  P(H2 | I)  +  .....
(3)


But we're starting from ignorance, so we'll take all the priors, P(H| I), to be the same. We'll also have the same number of them, 50, in both numerator and denominator, so when we take the desired ratio, all the priors will cancel out (as will the width, Δf = 0.01, of each of the intervals on our grid), and all we need to do is sum up P(D | Hf1I) + P(D | Hf2I) + ....., for each relevant range. Each term will come straight from the binomial distribution:

P(x | N, f)  =   N!    xf   (N - x)1-f
x!   (N - x)!
(4)

If we do that for say 10 test plants, with seven flowers growing beyond average height, then ratio (2) is 7.4. If we increase the number of trials, keeping the ratio of N to x constant, what will happen?

If we try N = 20, x = 14, not too surprisingly, ratio (2) improves. The result now is 22.2, an increase of 14.8. Furthermore if we try N = 30, x = 21, ratio (2) increases again, but this time more quickly: now the ratio is 58.3, and further increase of 36.1.

So, to maximize the contrast between the hypotheses under test, H and H', what we should do is take as many measurements as practically possible. Something every scientist knows already, but something nonetheless demanded by Bayes' theorem.

How is our experimental design working out, then? Well, not that great so far, actually. Presumably the point of the experiment was to decide if removing the parasites from the flowers provided a mechanism enabling them to grow bigger, but all we have really shown is that they did grow bigger. We can show this by resolving e.g. H' into a set of mutually exclusive and exhaustive (within some limited model) sub-hypothesis:

 H' = H'A1 + H'A2 + H'A3 + ......
(5)

where H' is, as before, 'removing aphids did not improve growth,' and some of the A's represent alternative causal agencies capable of affecting a change in growth. For example, A1 is the possibility that a difference in ambient temperature tended to make the plants grow differently. Lets look again at equation (3). This time instead of Hf's, we have all the H'Ai, but the principle is the same. Previously, the priors were all the same, but this time, we can exploit the fact that they need not be. We need to manipulate those priors so that the P(D | H'I) term in the denominator of Bayes' theorem, is always low if the number of tall plants in the experiment is large. We can do this by reducing the priors for some of the Ai corresponding to the alternate causal mechanisms. To achieve this, we'll introduce a radical improvement to our methodology: control.

Instead of relying on past data for plants not treated by having their aphids removed, we'll grow 2 sets of plants, treated identically in all respects, except the one that we are investigating with our study. The temperature will be the same for both groups of plants, so P(A1 | I) will be zero - there will be no difference in temperature to possibly affect the result. The same will happen to all (if we have really controlled for all confounding variables) the other Ai that corresponded to additional agencies offering explanations for taller plants.

This process of increasing the degree of control can, of course, undergo numerous improvements. Suppose, for example, that after a number of experiments, I begin to wonder if its not actually removing the aphids that affects the plants, but simply the rubbing of the leaves with my fingers that I perform in order to squish the little parasites. So as part of my control procedure, I devise a way to rub the leaves of the plants in the untreated group, while carefully avoiding those villainous arthropods. Not a very plausible scenario, I suppose, but if we give a tentative name to this putative phenomenon, we can appreciate how analogous processes might be very important in other fields. For the sake of argument, lets call it a placebo effect.

Next I begin to worry that I might be subconsciously influencing the outcome of my experiments. Because I'm keen on the hypothesis I'm testing, (think of the agricultural benefits such knowledge could offer!) I worry that I am inadvertently biasing my seed selection, so that healthier looking seeds go into the treatment group, more than into the control group. I can fix this, however, by randomly allocating which group each seed goes into, thereby setting the prior for yet another alternate mechanism to zero. The vital nature of randomization, when available, in collecting good quality scientific data is something we noted already, when looking at Simpson's paradox, and is something that has been well appreciated for at least a hundred years.

Randomization isn't only for alleviating experimenter biases, either. Suppose that my flower pots are filled with soil by somebody else, with no interest in or knowledge of my experimental program. I might be tempted to use every second pot for the control group, but suppose my helper is also filling the pots in pairs, using one hand for each. Suppose also that the pots filled with his left hand receive inadvertently less soil than those filled with his right hand. Unexpected periodicities such as these are also taken care of by proper randomization.

Making real-world observations, and lots of them; control groups; placebo controls; and randomization: some exceedingly obvious measures, some less so, but all contained in that beautiful little theorem. Add these to our Bayesian formalization of Ockham's razor, and its extension, resulting in an explanation for the principle of falsifiability, and we can not avoid noticing that science is a thoroughly Bayesian affair.





Appendix


You might like to look again at the 3 basic rules of probability theory, if your memory needs refreshing.

To derive equation (3), above, we can write down Bayes' theorem in a slightly strange way:

P(D | [H1 + H2 + ....], I)   =    P(D | I) × P([H1 + H2 + ....] | D I)
P([H1 + H2 + ....] | I)
(A1)


This might look a bit backward, but thinking about it a little abstractly, before any particular meaning is attached to the symbols, we see that it is perfectly valid. If you're not used to Boolean algebra, or anything similar, let me reassure you that its perfectly fine for a combination of propositions, such as A + B + C, (where the + sign means 'or') to be treated as a proposition in its own right. If equation (A1) looks too much, just replace everything in the square brackets with another symbol, X.

As long as all the various sub-hypotheses, Hi, are mutually exclusive, then when we apply the extended sum rule above and below the line, the cross terms vanish, and (A1) becomes:

P(D | [H1 + H2 + ....], I)   =    P(D | I) × [ P(H1 | D I)  +  P(H2 | D I)  +  ..... ]
P(H1 | I)   +   P(H2 | I)   + .....
(A2)



We can multiply out the top line, and also make note that for each hypothesis, Hi, we can make two separate applications of the product rule to the expression P(Hi D | I), to show that

P(D | I)   =    P(Hi | I) P(D | Hi I)
P(Hi | D I)
(A3)


(This is actually exactly the technique by which Bayes' theorem itself can be derived.)

Substituting (A3) into (A2), we see that

P(D | [H1 + H2 + .....] I)   =    P(H1 | I)  P(D | H1 I)  +  P(H2 | I)  P(D | H2 I)  +  .....
P(H1 | I)  +  P(H2 | I)  +  .....
(A4)


which is the result we wanted.





[1]  From Wikipedia:
Scientism is a term used, usually pejoratively, to refer to belief in the universal applicability of the scientific method and approach, and the view that empirical science constitutes the most authoritative worldview or most valuable part of human learning to the exclusion of other viewpoints.