“When scholars were chiefly interested in cognitive information, why did they accept a supposedly scientific definition of ‘information apart from meaning’? One possible explanation is the fact that they were impressed by a definition that provided for measurement. To be sure, measurement was needed for the engineering purposes at hand; but how could anybody believe that Shannon’s formula would also measure information in the sense of what one person tells another by word of mouth, in writing, or in print?
We suspect that the failure to find, and perhaps impossibility of finding, any ways of measuring information in this ordinary sense has induced many to accept measurable signal transmission, channel capacity, or selection rate, misnamed amount of information, as a substitute or proxy for information. The impressive slogan, coined by Lord Kelvin, that ’science is measurement’ has persuaded many researchers who were anxious to qualify as scientists to start measuring things that cannot be measured. As if under a compulsion, they looked for an operational definition of some aspect of communication or information that stipulated quantifiable operations. Shannon’s formula did exactly that; here was something related to information that was objectively measurable. Many users of the definition were smart enough to realize that the proposed measure – perfectly suited for electrical engineering and telecommunication – did not really fit their purposes; but the compulsion to measure was stronger than their courage to admit that they were not operating sensibly.” (p. 52)

For Machlup & Manfield – who, as trained (neoclassical) economists, should not be deemed closet postmodernists – this compulsion to measure is connected to implicit hierarchies in academia where mathematical rationality reigns supreme.  A couple of pages further, the authors’ judgment becomes particularly harsh:

“This extension of information theory, as developed for communication engineering, to other quite different fields has been a methodological disaster – though the overenthusiastic extenders did not see it, and some of them, who now know that it was an aberration, still believe that they have learned a great deal from it. In actual fact, the theory of signal transmission or activating impulses has little or nothing to teach that could be extended of applied to human communication, social behavior, or psychology, theoretical or experimental.” (p. 56)

Shannon himself avoided the term “information theory” and his conception of communication obviously had nothing to do with what the term has come to mean in the social sciences and general discourse. But the need to show that the social sciences could be “real” sciences in search of laws formulated in mathematical terms proved stronger than the somewhat obvious epistemological mismatch.

Like many classic texts, Machlup & Manfield’s work offers a critique that is not based on dismissal or handbag relativism but on deep engagement with the complexities of the subject matter and long experience  with interdisciplinary work, which, necessarily, makes one bump into unfamiliar concepts, methods, ontological preconceptions, modes of reasoning, vectors of explanation and epistemological urges (what is your knowledge itch? how do you want to scratch it?). The Study of Information is a pleasure to read because it brings together very different fields without proposing some kind of unifying meta-concept or imperialist definition of what science – the quest for knowledge – should look like.

In the philosophy of mathematics, there are many different positions. The realist stance for example holds that mathematical objects exist. For the platonist, they exist in some kind of extra spatio-temporal realm of ideas. For the physicalist, they are intrinsically connected to material existence, even if that relationship is not necessarily simple. Then there is formalism and this is where things get interesting. In a tale we can read in many social sciences and humanities books on the computer, there is the young Kurt Gödel that smashes the coherent world of the “establishment” mathematician David Hilbert, inventing the metamathematical tools that will later prove essential for the practical realization of computing machinery in the process. What is most often overlooked in that story is that Hilbert’s formalist position is already an extremely important step in the preparation for what is to come. For Hilbert, the question of the ontological status of mathematical objects is already a no-go – truth is no longer defined via any kind of correspondence to an external system but as a function of the internal coherence of the symbolic system. As Bettina Heintz says, Hilbert’s work rendered mathematical concepts “self-sufficient” (autark) by liberating them from any kind of external benchmark and opening a purely mechanical world where symbolic machinery can be built at will, like in a game.

If we want to think about computing today, I think we should remember this break from an ontological concept of truth to a purely formalistic one (even if that mean Gödel put a pretty big crack in it lateron). Because in a way, programming is like a “game” with formulas and if the algorithm works, that means it is “true”. In this sense, Google’s PageRank algorithm is true. But without the reference to an external system, this “truth” is purely mechanical, internal. In a similar way, an algorithm’s claim to objectivity, impartiality, or neutrality should be seen as internal only. The moment we apply mathematics to the description of some external mechanism (gravity, for example), there is a second truth criterion that intervenes, which refers to the establishment of correspondence between the formal system and the external reality. In the same way, if an algorithm is applied to, let’s say the filtering of information, the formal world of the game is mapped onto another world. There is an important difference however. When mathematics are applied to physical phenomena, the gesture is descriptive and epistemological (verb: is). When an algorithms is applied to tasks such as information filtering, the gesture is prescriptive and political (verb: ought).

The fact than an automatic procedure works makes it true in a formal sense. The moment we apply it to a certain task, other criteria intervene. Hilbert’s formalism pulled mathematics from the empirical world and if we bring the two together again by writing software, the criteria by which we judge the quality of that action should be seen as political because there are no mathematical criteria to judge the mapping of on world onto the other. No Hilbert to hold our hand…