A Single Cause For Everything

Our society loves to pin each problem on one cause. The most recent example is Elliot Rodger. Some say he was a misogynist (Huff Post) and others that he was mentally insane (TIME). Others blame the system instead, claiming that he was operating under a grander systematic male privilege (Salon) or that therapists and law enforcement are inadequate to detect signs mental illness (Slate). And here is yet another pair of conflicting reports in the misogyny (Washington Post) vs mental illness (National Review) debate. Despite the variety of voices in the debate, they all seem to agree on one thing: their reason is the only reason.

The title of the TIME article says blatantly, “Misogyny Didn’t Turn Elliot Rodger Into a Killer,” and the first sentence reads, “Yes, Elliot Rodger was a misogynist — but blaming a cultural hatred for women for his actions loses sight of the real reason why isolated, mentally ill young men turn to mass murder.”

Besides this acknowledgement, the articles all present evidence that furthers their own theories while not considering evidence that might support other theories. It’s very difficult to dig up an article that discusses, for instance, with nuance how much of it was caused by misogyny and how much by mental illness, or how the two factors behave in tandem. (Or whether there is a third factor: this article (Salon) talks about the role of race in Rodger’s motives.)

In case you’ve already made your mind on which side of the misogyny vs mental illness debate you fall on, here is a simpler, non-politically-charged example. Suppose we want a theory to predict where there is snow and where there isn’t snow. The first theory I’ll propose is the latitude theory: higher latitudes are colder and should thus have more snow (assuming we’re in the Northern hemisphere).  If this theory were completely true, the snow distribution might look something like this.


Everywhere north of the latitude line, there is snow, and everywhere south, there is no snow. Clearly this isn’t true.

Here is another theory: water proximity theory. Snow needs water to freeze, so snow will form near bodies of water. If this theory were completely true, then we should only find snow near water. Clearly this isn’t true either.

Here is an actual picture of snow cover from NASA:


And here is an animated gif of world snow cover:


As one can see, neither theory is true as an absolute statement. The correct way to think of these theories is as probabilistic theories. That is, the more north you go, the higher the chance you will encounter snow. The same goes for being near bodies of water, to a lesser extent. Even then, snow cover cannot be explained as a combination of these two factors alone: mountainous regions have more snowfall as well.

The debates in our current-day media are akin to one side saying that latitude determines everything and the other side that proximity to water determines everything. Neither side is willing to look rationally at the cold facts around them.

History is another subject where it is more clear that everything has multiple causes. In just less than two months from today, it will have been 100 years since the beginning of World War I. One might argue that the cause of WWI was the assassination of an archduke, but this simplistic explanation misses all the political tensions and alliances at the time. Similarly, one could argue that it was purely due to the political landscape and that war would have broken out regardless of the assassination. Both causes were necessary to an extent. If Franz Ferdinand had been assassinated in a less tense time, war might have been averted. Similarly, if no assassination had occurred, the great powers might not have had a proper excuse to actually go to war.

So why can’t we use scientific or historical reasoning on sociological issues?

Religion is a great example of this single-cause mentality. The honor killing of Pakistani woman Farzana Parveen last week was unanimously condemned in the US, similarly to the Elliot Rodger shooting. However, whenever someone tried to posit a cause that could have contributed to the honor killing, the other side would knock it down, saying it couldn’t be the right cause, and they give examples. For instance, if you go to the comment section of any major news story about this event, you’ll invariably find that someone criticizes Islam for condoning honor killings and promoting misogyny, and then someone else responds by pointing out that honor killings sometimes happen in other cultures (e.g. Hindu) as well.

Both sides make decent points but such conversations are useless since they are both saying true things but ignoring what the other side is saying. Just as “more north = more snow” is not always true, it is also not false. So sure, Islam might not be the only reason that honor killings occur so much in Pakistan, but it’s a pretty strong factor. Just because a cause is not the only cause does not mean that it is not a cause at all.

With religion in general, people very often make absurdly simplistic statements themselves and assume other people’s views of religion are absurdly simplistic (perhaps by projection). This might also be reflected in the general media and American culture as a whole. We love simple answers to complex problems. I’m not advocating that we personally conduct full academic research for every problem we face, but we are clearly too far on the simplistic side. The problem is that we’re thinking too little, not too much.

Elliot Rodger’s event, just like any other event, has a variety of causes. Both misogyny and ill-handling of mental illness are to blame. Snow cover depends on several conditions. World War I had a complex background, as do honor killings and suicide bombings.

Solutions to oversimplification of causes?

  • Prefer depth of news, not breadth. Instead of gaining a superficial understanding of many stories, try to understand one story really well. Read 10 different articles on Elliot Rodger and look at the issue from all sides.
  • Look at the statistics yourself. Numbers don’t oversimplify themselves.
  • Acquire more information. Have an opinion on Russia’s involvement with Ukraine? See if your opinion changes if you read up on past involvements.
  • Read the comments section of the article. While 90% of it may be trash, someone might point out something worthwhile.

Observer Selection

Today was my graduation from Cornell, but since I’m not a fan of ceremony, the topic for today is completely different: a subset of selection bias known as observer selection.

Selection bias in general is selecting particular data points out of a larger set to distort the data. For example, using the government’s own NOAA website (National Oceanic and Atmospheric Administration), I could point out that the average temperature in 1934 was 54.10 degrees Fahrenheit, while in 2008 it was 52.29. Clearly from these data points, the US must be cooling over time. The problem with the argument is, of course, that the two years 1934 and 2008 were chosen very carefully: 1934 was the hottest year in the earlier time period, and 2008 was the coolest year in recent times. Comparing these two points is quite meaningless, as the overall trend is up.

us_temperature_thru_2013Observer selection is when the selection bias comes from the fact that someone must exist in a particular setting to do the observation. For instance, we only know of one universe, and there is life in our universe—us. Could it have been possible that our universe had no life?

The issue with trying to answer this question is that if our universe indeed had no life, then we wouldn’t exist to witness that.

“The anthropic principle: given that we are observing the universe, the universe must have properties that support intelligent life. It addresses the question “Why is our universe suitable for life?” by noting that if our universe were not suitable for life, then we wouldn’t be here making that observation. That is, the alternative question, “Why is our universe not suitable for life,” cannot physically be asked. We must observe a universe compatible with intelligent life.”

the multiverse

The point is, there may be millions, billions, or even an infinite number of universes. But even if only one in a trillion were suitable for life, we must exist in one of those. So our universe is not “fine tuned” for life, but rather, our existence means we must be in a universe that supports us.

A list of observer effects:

  • The anthropic principle, as above. Our universe must be suitable for life.
  • A planet-oriented version of the anthropic principle: Earth has abundant natural resources, is in the habitable zone, has a strong magnetic field, etc.
  • A species-oriented version of the anthropic  principle: Our species is very well adapted to survive. If we weren’t, then we wouldn’t be thinking about this.
  • There are no recent catastrophic asteroid impacts (the last one being 65 million years ago). If there were, then we again wouldn’t be observing that.
  • The same goes for all natural disasters. No catastropic volcano eruptions, no nearby supernovae or black holes, etc.
  • The same goes for apocalyptic man-made disasters. Had the Cold War led to a nuclear exchange that wiped out humanity, we would not be able to observe a headline that said, “Nuclear Weapons Make Humans Extinct.” Thus, we must observe non-catastrophic events in the past.
  • Individual life follows this as well. Say you had a life-threatening illness or accident in the past, but you’re alive now (of course, given that you’re reading this). Given that you’re alive now, you must have survived it, so to the question, “Are you alive?,” you can only answer yes.

All of these are strong observer effects, in that they are absolute statements and not probabilistic ones, i.e. “Our universe must have life,” and not “Our universe probably has life.”

There are numerous other observer effects that are probabilistic but can be still very significant. For example, given that you are reading this, you are more likely in a literate country than in less literate one. Moreover, the probability would be higher than that if I did not know anything about you.

In this post, I mentioned the example of democracy in political science. In summary, political science has a lot more to say on democracy than on any other form of government. Is this because we are personally biased towards democracy? Not necessarily. In a less open system, fields like political science might be forbidden from research (or academia is rated less important), and hence there are no (or few) pro-totalitarian political scientists. Hence, we end up seeming to favor democracy.

We also know that history is written by the victors. But a related historical example is the rise of strong states combined with the rise of liberalism  and progressive thoughts in the Modern era. Namely, states in which liberalism arose (England, France) tended to be strong states. A weak state adopting progressive measures would be wiped out by a stronger one. Hence, history is also analyzed by the victors.

So what can you do about observer selection? All we can do is try to be aware of it and introduce corrections to study a full set of possibilities rather than the subset we are in by being a particular observer. For instance, if we were just using historical data of natural disasters, we would be underestimating the actual probability of a catastrophic disaster, as we live in a time where none could have occurred for a while.

Thinking Like an Economist


I recently read two things related to economics: some economics blogs (particularly Marginal Revolution), and a list of economics jokes.

For someone like myself who doesn’t see everything in economic terms, the world of those who do is very bizarre. For instance, when we think about wealth inequality and how to reduce it, we inevitably come up with familiar concepts like increasing tax rates for the rich, capping their income, regulating investments, and so on. But the first article I stumbled upon, “Two Surefire Solutions to Inequality,” provided two strange solutions: increasing the fertility rate among the rich, and decreasing the fertility rate among the rich.

The tl;dr arguments are as follows: Increasing the fertility rate among the rich means that large wealthy families will be forced to divide their wealth every generation, thus lowering individual wealth slowly over time (of course, assortative mating slows this down).

On the other hand, decreasing the fertility rate among the rich means that the rich class will slowly disappear over time.

This seems really strange. Neither solution obviously solves any problem, and they might make make things worse in the short term. In addition, any government mandate on this would be hard to define and would be met by resentment on both sides in either situation. In other words, these solutions are absurd.

But in another sense, they are not absurd at all. They both make perfect logical sense. Assumptions were made, but not much more so than any other economic model. So why are these solutions so strange? Is it just social norms holding us back? A fear of anything resembling eugenics? A desire to not mess with peoples’ rights?

For a change of pace, here are some funny economics jokes, from the link given at the beginning:

An economist is someone who has had a human being described to him, but has never actually seen one.

When doctors make mistakes, at least they kill their patients. When economists make mistakes, they merely ruin them.

One night a policeman saw a macroeconomist looking for something by a lightpole. He asked him if he had lost something there. The economist said, “I lost my keys over in the alley.” The policeman asked him why he was looking by the lightpole. The economist responded, “It’s a lot easier to look over here.”

Mechanisms vs Statistics

Last semester, our apartment had a debate over whether video games cause violence. It came down to arguing logical mechanisms, but without any use of statistics by either side. The argument basically turned into my word vs your word, since there was no objective basis on which to judge anything.

If your answer were yes, you might propose the mechanism: “People who play violent video games are likely to imitate the characters they play, thus becoming more aggressive in real life.” This statement might be logically sound, but without any supporting evidence, it has little credence.

You could easily propose a counter-mechanism: “People who would otherwise commit violent crimes satisfy their urges in video games and not in real life, thus decreasing the crime rate.” Again, this seems plausible, but without any data, we simply don’t know whether this effect outweighs the other. We need real stats.

Naively looking at statistics does not help either. Depending on which stats you look at and how they are presented, the conclusions can go either way (graph 1 and graph 2):



In any subject, one important concern is matching theories with empirical data. In the hard sciences, one tests the theory by experiment, and it is often possible to verify or deny claims with empirical data. But in the social sciences, experiments are sometimes impossible. To see what would happen if Germany had won World War II, we cannot simply recreate the circumstances of the war in a petri dish. So we must do the best we can with the limited data we have.

This lack of statistics affects many other issues, perhaps more important ones. For instance, in the public debate over gun control, there are clearly two competing mechanisms: “More guns = more shootings” and “More guns = more protection.” Each makes logical sense on its own, but the way to figure out the more accurate one is not by purely logical argumentation (which will lead nowhere), but by use of statistics, i.e. show the real effects of implementing or not implementing gun control laws. This would be much more fruitful than mindlessly yelling mechanisms across the void.

Confirmation Bias and the Illuminati

Check out this hilarious Buzzfeed article, “28 Shocking Pictures That Prove That The Illuminati Is All Around Us.”


While it may seem comical at best, it is the only time I have seen such a sustained visual depiction of confirmation bias, satirical or not. The popularity of the article demonstrates that everyone can and does understand what confirmation bias is. Unfortunately, people tend to think they are less biased than everyone else (which is itself a bias), so that they simultaneously enjoy this Buzzfeed article and make fun of conspiracy theorists and superstitious worshipers, yet often believe in equally ridiculous things.

Namely, if you change the title to “28 Shocking Pictures That Prove That God Does Good Things All Around Us,” I have a feeling it would be much less satirical, and if it was, people would call to burn the writer at the stake. Of course, the punchline of the Illuminati images is that the criterion for being the Illuminati, i.e., being a triangle, is so vague that it can literally appear anywhere. Sound familiar?

(To be fair, at least there is definitive evidence that the Illuminati existed.)

Dismissing Things Without Evidence



In middle school, I used to stay up late and listen to a radio talk show called Coast to Coast AM. The show dealt with many topics, focusing on the supernatural or paranormal. While occasional talks were on real science (they brought on Michio Kaku as a guest), the vast majority consisted of things like psychic powers, auras, numerology, UFOs, alien abductions, crop circles, Bigfoot, astrology, conspiracy theories, the Illuminati, the New World Order, collective consciousness, spoon bending, ghosts, near-death experiences, quantum healing, astral projection, clairvoyance, and other wacky phenomena.

Of course, I have no problem with the expression of unpopular views, and I have written several times in support of their expression. It’s not like Coast to Coast AM is being promoted in the school curriculum, at which point I would take issue. However, this particular category of beliefs, namely superstition, is generally harmful because it promotes thinking in a highly irrational and naive way. Especially in the social media age, we cannot afford as a society to succumb to believing in whatever pops up on our newsfeeds.

But surely this is just a tiny minority of people, right? This is the typical response I get when I speak out against superstition, and it seems sensible because I usually talk about this with highly educated people who automatically dismiss this kind of stuff. However, the numbers for the general populace may be discouraging. From a December 2013 Harris poll (the link is broken so here is a Google cache link), the numbers believing were: 42% in ghosts, 36% in UFOs, 29% in astrology, 26% in witches, and 24% in reincarnation. This is not including religious-based superstitious beliefs, with much higher numbers such as 72% in miracles, 68% in angels, 58% in the devil, and 57% in the virgin birth.

I would usually criticize religion more than superstition, but in this post I make an exception. Even as religious belief is on the decline (see numbers in the Harris poll or also in a Pew Research poll), superstition is on the rise. According to the Harris poll, only 24% of matures (68+) believe in ghosts, but 44% of echo boomers (18-36) do. Astrology increases from 23% to 33%, and witches increase from 18% to 27%, when you go from the oldest to the youngest generation.

The Role of Evidence

Every belief mentioned in the previous section shares something in common: there is zero credible evidence supporting them. Of course, those who believe such things often think they have evidence, and this is almost always explained by confirmation bias, selection bias, or being simply misled. Only when you get to some forms of religious belief do you run into people who claim they do not need evidence at all (“I don’t need evidence, I have faith”). Fortunately, when debating superstitious people as opposed to religious people, you at least agree that you need evidence, but might differ as to what constitutes evidence. (A conspiracy theorist will shower you with evidence.)

In the paranormal, it is especially easy to construct signal out of noise, or beliefs out of nothingness. Take something like astrology: Someone writes an extremely vague, all-encompassing description of life, and it generally matches anyone. The reason it seems to fit you specifically is that the vague wording (“something important recently happened in your life”) triggers several biases:

  • you are selectively looking for things that fit the description (selection bias),
  • you ignore things that don’t fit (confirmation bias),
  • you find something that you didn’t originally view as important, but now it must be important because of the prediction (circular reasoning), and
  • you note the importance of something long after the fact (hindsight bias).

The rational person is not immune to biases, but at least is aware of them and tries to look at evidence from a more objective perspective. After all, systematic analysis of evidence is the main criterion that separates real science from pseudo science.

A Priori Dismissal

Suppose you read a story in the news today about a new Bigfoot sighting. How much evidence would you need to dismiss it? I would claim it is almost none. You would realize the probability of the existence of Bigfoot is so low in the first place (well under 1%, possibly 0%), that it would take a significant amount of evidence to convince you otherwise. The burden of proof is on the sighter. Given the advent of universal smartphone ownership, it would seem easy to simply snap a picture of Bigfoot when you saw one. In this case, you do not need evidence against to dismiss it.

The point is, if a Bigfoot article appeared in the news today, then without reading any of it and without having any evidence of its being a hoax, you could safely dismiss it as a hoax, as it has been every time. Again, I am not saying that every person who has sighted Bigfoot did so to perpetuate a hoax—I think some people genuinely saw something they personally couldn’t explain. However, there’s quite a leap of logic to go from “I don’t know what I saw” to “It was Bigfoot.”

Imagine that you find the following title in today’s paper: “Scientists find conclusive proof of Flat Earth theory.” Without having to be a scientist yourself, you have enough intelligence (hopefully) to conclude that the article is wrong, even without reading a word of it.

Some friends I talk to have actually pointed out that I am perhaps too dismissive. For instance, last year this Carrie promo video made its rounds on Youtube:

If you don’t want to watch it, basically a hoax is set up so that someone appears to be using telekinetic powers in a cafe, and onlookers are fearful and in a state of shock.

We discussed what we would have done in that situation. Everyone else said they would have been scared !@#&less in that scenario, but I said I would have known it was a hoax and thus have stayed calm. Of course, nobody believed me. Given this post, judge for yourself.

Hitchens’ Razor

“What can be asserted without evidence can be dismissed without evidence.”

This philosophical tool allows you to dismiss many kinds of statements. If someone just claims, “There is a leprechaun in my backyard,” you can dismiss it even if you have never met this person before and have never been to their backyard.

Hitchens’ Razor differs slightly from the idea in the previous section: the aversion to believing in Bigfoot, even if there is “evidence” in the form of extremely shaky and blurry cam, comes more from statistical improbability than from philosophical concern. Christopher Hitchens’ statement applies more to abstract claims that sometimes cannot be justified in the physical world, i.e. religious claims.

The title refers to both interpretations of “without evidence”: dismissing something that has no evidence for, and dismissing something that has no evidence against. Namely, if there is no evidence for, you do not need evidence against.

More relevant to purely superstitious claims that can be tested is Carl Sagan’s “razor”:

“Extraordinary claims require extraordinary evidence.”

It is generally true in real life that the more absurd a claim is, the more justification it requires. If you claim the Malaysian flight 370 is on Mars, you better have some very convincing pieces of evidence supporting it.

Overall, I just ask that we think more rationally, especially in response to the media and to questionable stories. We simply cannot afford to slip back into an age of superstition.

5 Historical Documents on Universal Truths

A couple of weeks ago, I wrote a post criticizing the strong form of moral relativism, namely the idea that nobody, or no culture, is right or wrong. In this post, to continue the objective vs subjective truth discussion, I will look at five historical documents that have explicitly acknowledged universal truths. Moreover, all of these documents proclaim non-empirical truths, i.e. they are not documents of science that can be tested by the scientific method. (I include this caveat because it’s easy for a relativist to acknowledge that science can have universal truths but then claim arbitrarily that other subjects work differently than science and shouldn’t have universal or objective truths. So, I am addressing the claim that nonscientific truths cannot be universal.)

1. Euclid’s Elements (~300 BC)


The Elements is one of the most influential books of all time, not just in mathematics but in the entire Western way of thinking. For this post, math is considered separate from science, in that math does not operate by the scientific method. It instead operates by a strictly logical method that was largely formalized by Elements. The steps of this deductive method, in contrast with the inductive scientific method, consist of:

  1. Listing axioms, or self-evident truths.
  2. Listing basic assertions, which also should be self-evident.
  3. Combining the axioms and assertions to obtain theorems, which are the end result.

(For a list of the axioms and assertions, see the wiki page.)

In Elements, the first “postulate,” or axiom, is that a straight line can be drawn from one point to any other point. This seems obvious enough. Clearly if we imagine two points, we can also imagine a straight line between them. Another seemingly obvious claim is the last “common notion,” or assertion, which states that the whole is greater than the part.

But to what extent are these axioms really self-evident or universal? On what basis do we have to judge their universality or objectivity? The last axiom, for instance, known as the parallel postulate, is not even true in certain geometries. These are questions that have been debated for centuries

2. The Declaration of Independence (1776)


“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”

Note that “We hold these truths to be self-evident” sounds like something Euclid would have written two thousand years earlier. In fact, the similarity is likely more than coincidence. Thomas Jefferson was a reader of Euclid, as evidenced in a letter to John Adams: “I have given up newspapers in exchange for Tacitus and Thucydides, for Newton and Euclid; and I find myself much the happier.” Furthermore, the Declaration reads much like a mathematical proof in the style of Euclid:

  1. The introduction (“When in the Course of human events… a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation”) establishes the want for the “dissolution of political bands” and then acknowledges that they need to declare the causes for it, i.e. the need for a proof.
  2. The preamble establishes the self-evident truths.
  3. The indictment contains the various violations by the King of the self-evident truths.
  4. The denunciation gathers the above together and says a “therefore,” showing that the proof has been concluded: “We must, therefore, acquiesce in the necessity, which denounces our Separation, and hold them, as we hold the rest of mankind, Enemies in War, in Peace Friends.”
  5. The conclusion notes that the proof has been completed; therefore, they will act on the result of the proof: “That these united Colonies are, and of Right ought to be Free and Independent States; that they are Absolved from all Allegiance to the British Crown.”

More can be found in a talk given by Noam Elkies. The interesting thing is to note how universal these self-evident truths are. Is it objectively true, for example, that all men are created equal? Is this view just a Western and/or Enlightenment construction? I would argue it is not (this is for a different post).

3. Pride and Prejudice (1813)


The reason I have included Pride and Prejudice over any other work of literature is the opening sentence: “It is a truth universally acknowledged, that a single man in possession of a good fortune must be in want of a wife.”

Yet again, we have a declaration of universal truth, though this time used in fiction to establish the setting for the story. In contrast with its use in the Elements and the Declaration of Independence, universal truth is used by Austen in a more sarcastic manner.

Indeed, literature in general tends to question truths that are universally held. In this context, Pride and Prejudice is special because it acknowledges this explicitly. The statement, of course, is patently false, but it raises the question of whether there are any universal truths in social relations. And what would “universal” even mean? If something applied to a certain group in early 19th century England but not to anyone else, is it still universal?

4. The Communist Manifesto (1848)


Back to serious documents, we have the strong claim by Marx and Engels that “The history of all hitherto existing society is the history of class struggles.” The signifier is the word “all,” which again proclaims a universal truth, at least universal to a sufficiently large breadth (“hitherto existing society”). By the nature of their argument, it should not be an absolute universal in the sense of applying to all time: success would mean having a classless society, and therefore, class struggles wouldn’t exist.

This example and Austen’s example are both social/historical universals. Marx argues that history can be understood by looking at class struggles, but again, on what basis can we support this? The modern view is that history is complex and can be partially understood through many different means, not just on modes of production.

On the other hand, Euclid’s is a mathematical universal, and Jefferson’s is a moral universal, in acknowledging the rights of man.

5. The Universal Declaration of Human Rights (1948)


This United Nations Universal Declaration of Human Rights is among the most significant documents of the twentieth century, and it is also based on presumed universal truths. Its preamble consists of seven “whereas” clauses to establish several self-evident assertions much like in the introduction to the US Declaration of Independence. These are:

“Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,

Whereas it is essential to promote the development of friendly relations between nations,

Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,

Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,

Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge….”

These set up the basis for the 30 articles, which are the “self-evident” truths or axioms. The first three articles, for example, are:

“Article 1. All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Article 2. Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

Article 3. Everyone has the right to life, liberty and security of person.”

Note that the UN did not feel the need to prove any of these. They were simply obvious or self-evident. The theorems, however, are all implicit. It is implied that if these axioms are violated, the UN has the authority to intervene on behalf of human rights.

We could spend a long time debating which particular articles are true or false, but the big picture question is, Can any of them be objectively true? Is the discussion of them even meaningful? The intuitive answer is yes.

To be continued…