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C2C Journal

Drinking by the Numbers: What Statistics Canada Doesn’t Want You to Know

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31 minute read

From the C2C Journal

By Peter Shawn Taylor
“The secret language of statistics, so appealing in a fact-minded culture, is employed to sensationalize, inflate, confuse, and oversimplify,” cautioned journalist Darrell Huff in his famous 1954 book How to Lie with Statistics. It’s still useful advice, although Canadians might hope such a warning isn’t required for the work of Statistics Canada. In an exclusive C2C investigation, Peter Shawn Taylor takes apart a recent Statcan study to reveal its use of controversial, woke and unscientific methods to confuse what should be the straightforward task of reporting on the drinking habits of Canadians in various demographic groups. He also uncovers data the statistical agency wants to keep hidden for reasons of “historical/cultural or other contexts”.

Statistics Canada would like to know how much you’ve been drinking.

In October, the federal statistical agency released “A snapshot of alcohol consumption levels in Canada” based on its large-scale 2023 Canadian Community Health Survey that asked Canadians how much they drank in the previous week. The topline number: more than half of those surveyed – 54.4 percent – said they didn’t touch a drop in the past seven days. This is considered “no risk” according to the Canadian Centre on Substance Abuse and Addiction’s (CCSA) 2023 report Canada’s Guidance on Alcohol and Health, which Statcan uses as its standard. Among those who did imbibe, 15.2 percent said they’d had one or two drinks in the last week, an amount the CCSA guidance considers “low risk”, 15.2 percent said they’d consumed between three and six drinks, considered by CCSA to be “moderate risk”, and the remaining 15.1 percent admitted to seven or more drinks per week, what the CCSA calls “increasingly high risk”.

Statcan then sliced this information several different ways. By gender, men reported being bigger drinkers than women, based on their relative share in the “high risk” category (19.3 percent versus 11.1 percent). By age, the biggest drinkers are those 55-64 years, with 17.4 percent consuming at least one drink per day. Perhaps surprisingly, the 18-22-year-old college-aged group reported the lowest level of “high risk” drinking across all ages, at 8.4 percent, an outcome consistent with other observations that younger generations are becoming more conservative.

Statcan’s data also reveals that Quebeckers are the biggest drinkers in the country with 18.1 percent in the “high risk” category, while Saskatchewan and New Brunswick had the greatest number of teetotalers. Rural residents are bigger drinkers than those living in urban areas. By occupation, those holding male-dominated jobs in the trades, equipment operation and transportation were the most likely to report drinking in the “high risk” category of seven or more per week. Finally, the richest Canadians – those in the top income quintile – said they drink more than Canadians in lower income quintiles, an outcome that seems logical given the cost of a bottle these days.

The demographic detail in Statcan’s alcohol consumption survey is extensive and largely in keeping with general stereotypes. The quintessential drinker appears to be a middle-aged blue-collar male living in rural Quebec. (Although the report notes an enormous discrepancy between self-reported consumption data and national alcohol sales, with self-reported amounts accounting for a mere one-third of actual product sold. This suggests many Canadians are far from truthful when describing how much they drink.)

Despite the apparent surfeit of information, however, several demographic categories are missing from Statistics Canada’s report. And not by accident. According to a “Note to readers” at the bottom of the October report, the survey “included a strategic oversample to improve coverage…for racialized groups, Indigenous people, and persons with disabilities. While this analysis does not contain results for these populations (primarily owing to the need to delve into historical/cultural or other contexts for these groups as it pertains to alcohol consumption), the Canadian Community Health Survey 2023 data is now available to aid researchers looking into health analysis for these populations.”

The upshot of this word salad: Statcan went to extra lengths to get high-quality information on the alcohol consumption of natives, visible minorities, immigrants and people with disabilities. And then it enshrouded these numbers in a cloak of secrecy, choosing not to release that information publicly because of “historical/cultural or other contexts”. Why is Canada’s statistical agency keeping some of its data hidden?

Canada’s Guidance on Alcohol and Health

Before investigating the missing data, it is necessary to discuss a controversy regarding the alcohol consumption guidelines used by Statcan. As mentioned earlier, its survey is based on new CCSA standards released last year which consider seven or more drinks per week to be “increasingly high risk”. This is the result of recent CCSA research that claims “even a small amount of alcohol can be damaging to health.” By focusing on the incidence of several obscure cancers and other diseases associated with alcohol consumption, the CCSA recommends that Canadians cut back drastically on their drinking. For those who wish to be in the “low risk” group, the CCSA recommends no more than two drinks per week for men and women, and not downing both on the same day.

To your health: The “J-Curve” plots the well-documented relationship between moderate social drinking and a long lifespan, revealing the healthiest level to be around one drink per day, what the new CCSA standards call “high risk”.

Such a parsimonious attitude towards drinking is at sharp odds with earlier CCSA findings. In 2011, the CCSA released “Canada’s Low Risk Alcohol Guidelines”, which defined “low risk” drinking levels very differently. Under this older standard, Canadians were advised to limit their consumption to 15 drinks per week (10 for women) and no more than three per day. It also acknowledged that it was okay to indulge on special occasions, such as birthdays or New Year’s Eve, without fear of any long-term health effects.

These rules were based on ample medical evidence pointing to substantial health benefits arising from moderate drinking, given that social drinkers tend to live longer than both abstainers and alcoholics – a statistical result that, when placed on a graph, yields what is commonly referred to as the “J-Curve”. These rules also aligned with social norms and hence garnered broad public support.

The dramatic contrast between the 2011 and 2023 CCSA drinking guidelines has attracted strong criticism from many health experts. Dan Malleck is chair of the Department of Health Sciences at Brock University in St. Catharines, Ontario, as well as director of the school’s Centre for Canadian Studies. In an interview, he bluntly calls the new CCSA guidelines “not useful, except as an example of public health over-reach.” Malleck argues the emphasis CCSA now places on the tiny risk of certain cancers associated with alcohol ignores the vast amount of evidence proving moderate drinking confers both physical and social advantages. This, he says, does a disservice to Canadians.

“The opposite of good public health advice”: According to Dan Malleck, chair of Brock University’s Department of Health Sciences, the Canadian Centre on Substance Abuse and Addiction’s (CCSA) 2023 guidelines suggesting alcohol in any amount is a health hazard are unrealistic. (Source of photo: Brock University)

“The Opposite of Good Public Health Advice”

“There are two possible responses” to the CCSA’s new drinking guidelines touting near-abstinence as the preferred course of action, Malleck says. “People will hear the message that no amount of drinking is healthy and simply ignore the recommendations altogether because they’re so restrictive – and so we end up with no effective guidance. Or they’ll take it all at face value and become fearful that having just two beers a week will give them cancer. Creating that sort of anxiety isn’t useful either.” Considering the two alternatives, Malleck says the end result “is the opposite of good public health advice.”

Perhaps surprisingly, it appears Ottawa agrees with this assessment. While the CCSA is a federally-funded research organization, it is not a branch of the civil service. As such, its work does not automatically come with an official imprimatur. Rather, its reports have to be adopted by Health Canada or another department to become government policy. This was the case with its 2011 guidance. It is not the case with CCSA’s new report.

In response to a query from C2C, Yuval Daniel, director of communications for Ya’ara Saks, the federal minister of Mental Health and Addictions, stated that, “The Canadian Centre for Substance Abuse and Addiction’s proposed guidelines have not been adopted by the Government of Canada. Canada’s 2011 low-risk alcohol drinking guidelines remain the official guidance.”

Too strict even for the Liberals: Federal Mental Health and Addictions Minister Ya’ara Saks has chosen not to adopt the CCSA’s 2023 drinking guidelines as official policy – yet Statistics Canada insists on using them to measure Canadians’ drinking habits. (Source of photo: The Canadian Press/Adrian Wyld)

It seems the CCSA’s new and abstemious drinking guidelines are too strict even for the federal Liberals. The 2011 standard, which considers anything up to 15 drinks per week to be “low risk”, remains the government’s official advice to Canadians. While this seems like a small victory for common sense, it raises another question: if the federal government has refused to adopt the strict 2023 CCSA drinking standards, why is Statcan using them in its research?

According to Malleck, the appearance of the new, unofficial CCSA alcohol guidance in Statcan’s work “legitimizes” the explicitly-unapproved guidelines. “It further reinforces these seemingly authoritative, government-funded recommendations” and obscures the sensible, official advice contained in the earlier guidelines, he says. It seems a strange state of affairs. But given other odd aspects of Statcan’s alcohol survey, it is in keeping with an emerging pattern of problematic behaviour at the statistical agency. Statcan is no longer merely gathering information and presenting it in an objective way, to be applied as its users see fit; the agency appears to be crafting its own public policy by stealth.

Uncovering the Missing Data

Recall that Statcan’s recent alcohol survey withheld consumption data regarding racial, Indigenous and disabled status for reasons of “historical/cultural or other contexts”. Although the statistical agency collected the relevant numbers, it then restricted access to researchers “looking into health analysis for these populations.” As a media organization, C2C requested this data on the grounds it was public information. After some back-and-forth that included the threat of a $95-per-hour charge to assemble the figures, Statcan eventually provided the once-redacted numbers for free. With the data in hand, it seems obvious which numbers were withheld and why.

Nothing about alcohol consumption by immigrant status or race appears newsworthy. Immigrants are revealed to be very modest drinkers, with 68 percent reporting no alcohol consumed in the past week, and only 7 percent admitting to being in the “high risk” seven-drinks-per-week category. Similar results hold for race; Arab and Filipino populations, for example, display extremely high rates of abstinence, at 88 percent and 80 percent, respectively. Disabled Canadians are also very modest drinkers.

The only category that seems worthy of any comment is that of Indigenous Canadians. At 20.1 percent, aboriginals display one of the highest shares of “high risk” drinkers in the country.

Out of sight, out of mind: Statcan’s recent report on alcohol consumption deliberately withholds data on Indigenous Canadians for reasons of “historical/cultural and other contexts”. (Source of photo: AP Photo/William Lauer, File)

According to Malleck, Statcan’s reference to “historical/cultural or other contexts” in withholding some drinking data is a clear signal the move was meant to avoid bringing attention to Indigenous people and their problematic relationship with alcohol. “A lot of people will now err on the side of caution when it comes to this kind of information [about Indigenous people],” he says. This is a phenomenon that has been building for some time. Nearly a decade ago, the 2015 Truth and Reconciliation Commission’s Calls to Action made numerous demands about how governments and universities deal with Indigenous knowledge and history. “I can see the people at Statcan saying that this [new data] will play into the so-called ‘firewater myth’ and be too damaging culturally to justify its inclusion,” Malleck adds.

“The Unmentioned Demon”

It is certainly true that Canada’s native population has been greatly damaged by alcohol since the beginning of white settlement in North America. As early as 1713 the Hudson’s Bay Company told its staff at Fort Albany, in what is now northern Ontario, to “Trade as little brandy as possible to the Indians, we being informed it has destroyed several of them.”

Later, the pre-Confederation era featured many legislative efforts to limit native access to alcoholic spirits. Further, one of the purposes behind the creation of Canada’s North West Mounted Police (NWMP) was to interdict American whiskey traders at the U.S. border to prevent them from selling their wares to Canadian tribes, who were suffering catastrophically under alcohol. The NWMP were notably successful in that mission, earning the fervent gratitude of prominent Indigenous chiefs on the Prairies. More recently, the topic of alcoholism on native reserves has been the subject of several books, including former Saskatchewan Crown prosecutor Harold Johnson’s powerful 2016 work Firewater: How Alcohol is Killing my People (and Yours).

Canada’s native community has struggled with alcohol abuse ever since white settlement began. Many federal policies have attempted to address this, including the creation of Canada’s North West Mounted Police (NWMP) in 1873. Shown, NWMP officer with members of the Blackfoot First Nation outside Fort Calgary, 1878.

With all this as background, it should not come as a surprise that Indigenous communities continue to struggle with high rates of alcohol use and abuse. In fact, such detail is easily accessible from other government sources. The federal First Nations Information Governance Centre, for example, reveals that the rate of binge drinking (five drinks or more in a day, at least once per month) among Indigenous Canadians is more than twice the rate of the general population – 34.9 percent vs. 15.6 percent. Reserves and Inuit communities also display extremely high rates of Fetal Alcohol Syndrome Disorder(FASD), which is caused when pregnant mothers drink. Some research shows FASD rates are 10 to 100 times higher among Indigenous populations than the general Canadian population. This C2C story calls FASD “the unmentioned demon that haunts the native experience throughout Canada.”

Given all this readily available information, it makes little sense for Statcan to collect and then withhold data about Indigenous drinking. Such an effort will not make the problem go away, nor change public perceptions. Indeed, the only way to reduce alcoholism on reserves and among urban native communities is to confront the situation head-on. The first step in Alcoholics Anonymous’ 12-step recovery program is, notably, admitting to the existence of the problem itself.

With regard to sensitivity about identity, Statcan showed no qualms about labelling Quebeckers as being the thirstiest drinkers in the country. Or that men employed in the trades, equipment operation and transportation tend to kick back with a beer more than twice a week. Further, Indigenous Canadians are not even the country’s biggest imbibers. That distinction belongs to the top quintile of income-earners, with 21.5 percent of Canada’s highest earners in the “high risk” category.

Habs fans at work: While Statcan appears unwilling to publish data revealing that Indigenous Canadians are among the biggest drinkers in Canada, it has no such qualms about identifying Quebec as Canada’s thirstiest province. (Source of photo: CTV News Montreal)

This effort to spare Indigenous Canadians the ignominy of being recognized as among the country’s biggest drinkers, even after devoting more time and effort to researching their habits, follows a 2021 federal Liberal directive that requires Statcan to spend more resources on certain targeted groups. The $172 million, five-year Disaggregated Data Action Plan (DDAP), which is referenced in the alcohol report’s footnotes, is an effort to collect more detailed data about Indigenous people, women, visible minorities and the disabled “to allow for intersectional analyses, and support government and societal efforts to address known inequities and promote fair and inclusive decision-making.”

Setting aside the tedious terminology of the diversity, equity and inclusion (DEI) movement, it may well be a reasonable policy goal to collect more and better information about underprivileged groups. With better information comes greater knowledge and, it can be hoped, an improved ability to plan. But such efforts are for naught if this additional data is then hidden from public view because it might cast favoured groups in a bad light.

Ottawa’s $172 million Disaggregated Data Action Plan (DDAP), unveiled in 2021, is meant to collect and distribute more detailed data on targeted groups including women, Indigenous people and the disabled. It doesn’t always work as promised.

Canada’s Statistical Agency Goes Random

The apparent data damage arising from the new DDAP is not limited to hiding results about Indigenous Canadians. It is also affecting results by gender. Recall that the October alcohol consumption report reveals a clear male/female split in drinking habits, with men drinking substantially more than women. On closer inspection, however, this distinction refers only to self-reported gender identity – not to biological sex. As a result of a separate 2018 directive, the statistical agency is now forbidden from asking Canadians about their sex “assigned” at birth.

This is in keeping with woke ideology favoured by the federal Liberals that regards gender as a social construct separate from biology. But such a policy entails several significant problems from a statistical point of view. For starters, it makes it difficult to compare results with previous years, when gender was defined differently. According to Statcan, this is no big deal: “Historical comparability with previous years is not in itself a valid reason to be asking sex at birth.” These days, ideology matters more than statistical relevance, even to those who once held sacred the objective gathering of high-quality data.

This new policy also means that in situations where biological sex is crucial to interpreting the data – health issues, for example – the results are now muddied by the conflation of gender with sex. This is particularly relevant when it comes to self-identified transgender or non-binary individuals. In following the new rules set out by the DDAP, Statcan now takes all transgender and non-binary responses and shuffles them arbitrarily between the male and female categories – what have since been renamed as Men+ and Women+. As Statcan itself reports, this data is “derived by randomly distributing non-binary people into the Men+ or Women+ category; data on sex at birth is not used in any steps of this process.”

Anti-scientific: As a result of the DDAP, Statcan now randomly distributes responses from people who self-identify as transgender or non-binary into its Men+ and Women+ categories, making a mockery of good statistical practice. (Source of photo: Shutterstock)

In other words, Statcan is now randomly allocating the responses it receives from anyone who says they are transgender or non-binary into the Men+ and Women+ categories. Transgender women who remain biological men may thus be included together with other biological women. Doing so is, of course, entirely unscientific. Randomizing data points that have been carefully collected undermines the entire statistical process and weakens the usefulness of any results. Taken to the extreme, such a policy could produce such medical data absurdities as rising rates of prostate cancer among Women+ or a baby boom birthed by Men+. Consider it a triumph of wokeness over basic science and math.

Statistical Irrelevance in Three Easy Steps

As its work becomes more overtly political and ideological following nearly a decade under the Justin Trudeau government, Statistics Canada is endangering its own reputation as a reliable and impartial source of data. The October survey on alcohol consumption contains three examples of this lamentable slide into incoherence which, if not halted promptly, will lead to growing irrelevance.

First is the presentation of controversial new CCSA alcohol consumption guidelines as an official standard by which Canadians should measure their alcohol use. In fact, these guidelines have no federal standing whatsoever; the actual official standards are much more permissive. It is not clear why Statcan would promote these unofficial and scientifically dubious recommendations. In effect, the agency has teamed up with a temperance-minded organization that seems determined to convince Canadians they are drinking too much booze.

This party can’t last forever: Statcan’s recent survey on Canadians’ drinking habits reveals the many ways in which the statistical agency is becoming increasingly ideological in how it collects (and hides) data. If left unchecked, this will eventually lead to its irrelevance as a source of reliable information. (Source of photo: CanadaVisit.org)

Second, Statcan wants to prevent Canadians from having ready access to information about alcohol consumption by Indigenous Canadians. This may be the result of some misconstrued sense of sympathy or obligation towards native groups. In doing so, however, the statistical agency is hiding an important public policy imperative from the rest of the country. It should be the job of Canada’s statistical agency to collect and distribute high-quality data that is relevant to the Canadian condition regardless of whether the resulting inferences are for good or ill. While the $172 million DDAP program was promoted as the means to shine a brighter light on issues of concern for marginalized groups, it now appears to be working in reverse – hiding from public view issues that should concern all Canadians.

Finally, Statcan’s gender-based data collection policy is doing similar damage – and could do vastly more in the future as long-term datasets become ever-more degraded. Also based on the Liberals’ Disaggregated Data Action Plan, the agency now collects responses from Canadians who identify as transgender and non-binary and then randomly allocates these between its Men+ and Women+ categories, undermining the quality and reliability of its own work. While the actual numbers for nonbinary Canadians may be perishingly small, such a flaw should be a big deal for anyone who cares about rigorous statistical validity. And surely Statistics Canada should care.

Peter Shawn Taylor is senior features editor at C2C Journal. He lives in Waterloo, Ontario.

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C2C Journal

Wisdom of Our Elders: The Contempt for Memory in Canadian Indigenous Policy

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By Peter Best

What do children owe their parents? Love, honour and respect are a good start. But what about parents who were once political figures – does the younger generation owe a duty of care to the beliefs of their forebears?

Two recent cases in Canada highlight the inter-generational conflict at play in Canada over Indigenous politics. One concerns Prime Minister Mark Carney and his father Robert. The other, a recent book on the life of noted aboriginal thinker William Wuttunee edited by his daughter Wanda. In each case, the current generation has let its ancestors down – and left all of Canada worse off.

William Wuttunee was born in 1928 in a one-room log cabin on a reserve in Saskatchewan, where he endured a childhood of poverty and hardship. Education was his release, and he went on to become the first aboriginal to practice law in Western Canada; he also served as the inaugural president of the National Indian Council in 1961.

Wuttunee rose to prominence with his controversial 1971 book Ruffled Feathers, that argued for an end to Canadian’s Indian Reserve system, which he believed trapped his people in poverty and despair. He dreamed of a Canada where Indigenous people lived side-by-side all other Canadians and enjoyed the same rights and benefits.

Such an argument for true racial equality put Wuttunee at odds with the illiberal elite of Canada’s native community, who still believe in a segregated, race-based relationship between Indigenous people and the rest of Canada. For telling truth to power, Wuttunee was ostracized from the native political community and banned from his own reserve. He died in 2015.

This year, William’s daughter Wanda had the opportunity to rectify the past mistreatment of her father. In the new book Still Ruffling Feathers – Let Us Put Our Minds Together, Wanda, an academic at the University of Manitoba, and several other contributors claim to “fearlessly engage” with her father’s ideas. Unfortunately, the authors mostly seek to bury, rather than
praise, Wuttunee’s vision of one Canada for all.

Wanda claims her father’s desire for a treaty-free, reserve-free Canada would be problematic today because it would have required giving up all the financial and legal goodies that have since been showered upon Indigenous groups. But there is a counterfactual to consider. What if Indigenous Canadians had simply enjoyed the same incremental gains in income, health and other social indicators as the rest of the country during this time?

Ample evidence on the massive and longstanding gap between native and non-native Canadians across a wide variety of socio-economic indicators suggest that integration would have been the better bet. The life expectancy for Indigenous Albertans, for example, is a shocking 19 years shorter than for a non-native Albertans. William Wuttunee was right all along about the damage done by the reserve system. And yet nearly all of the contributors to Wanda’s new book refuse to admit this fact.

The other current example concerns Robert Carney, who had a long and distinguished career in aboriginal education. When the future prime minister was a young boy, Robert was the principal of a Catholic day school in Fort Smith, Northwest Territories; he later became a government administrator and a professor of education. What he experienced throughout his
lifetime led the elder Carney to become an outspoken defender of Canada’s now-controversial residential schools.

When the 1996 Royal Commission on Aboriginal Peoples (RCAP) attacked the legacy of residential schools, Carney penned a sharp critique. He pointed out that the schools were not jails despite frequent claims that students were there against their will; in fact, parents had to sign an application form to enroll their children in a residential school. Carney also bristled at
the lack of context in the RCAP report, noting that the schools performed a key social welfare function in caring for “sick, dying, abandoned and orphaned children.”

In the midst of the 2025 federal election campaign, Mark Carney was asked if he agreed with his father’s positive take on residential schools. “I love my father, but I don’t share those views,” he answered. Some Indigenous activists have subsequently accused Robert Carney of residential school “denialism” and “complicity” in the alleged horrors of Canada’s colonial education system.

Like Wanda Wuttunee, Mark Carney let his father down by distancing himself from his legacy for reasons of political expediency. He had an opportunity to offer Canadians a courageous and fact-based perspective on a subject of great current public interest by drawing upon his intimate connection with an expert in the field. Instead, Mark Carney caved to the
requirements of groupthink. As a result, his father now stands accused of complicity in a phony genocide.

As for William Wuttunee, he wanted all Canadians – native and non-native alike – to be free from political constraints. He rejected racial segregation, discrimination and identity politics in all forms. And yet in “honouring” his life’s work, his daughter misrepresents his legacy by sidestepping the core truths of his central belief.

No one doubts that Wanda Wuttunee and Mark Carney each loved their dads, as any son or daughter should. And there is no requirement that a younger generation must accept without question whatever their parents thought. But in the case of Wuttunee and Carney, both offspring have deliberately chosen to tarnish their fathers’ legacies in obedience to a poisonous
ideology that promotes the entirely un-Canadian ideal of permanent racial segregation and inequity. And all of Canada is the poorer for it.

Peter Best is a retired lawyer living in Sudbury, Ontario. The original, longer version of this story first appeared in C2CJournal.ca.

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Artificial Intelligence

The Emptiness Inside: Why Large Language Models Can’t Think – and Never Will

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This is a special preview article from the:

By Gleb Lisikh

Early attempts at artificial intelligence (AI) were ridiculed for giving answers that were confident, wrong and often surreal – the intellectual equivalent of asking a drunken parrot to explain Kant. But modern AIs based on large language models (LLMs) are so polished, articulate and eerily competent at generating answers that many people assume they can know and, even
better, can independently reason their way to knowing.

This confidence is misplaced. LLMs like ChatGPT or Grok don’t think. They are supercharged autocomplete engines. You type a prompt; they predict the next word, then the next, based only on patterns in the trillions of words they were trained on. No rules, no logic – just statistical guessing dressed up in conversation. As a result, LLMs have no idea whether a sentence is true or false or even sane; they only “know” whether it sounds like sentences they’ve seen before. That’s why they often confidently make things up: court cases, historical events, or physics explanations that are pure fiction. The AI world calls such outputs
“hallucinations”.

But because the LLM’s speech is fluent, users instinctively project self-understanding onto the model, triggered by the same human “trust circuits” we use for spotting intelligence. But it is fallacious reasoning, a bit like hearing someone speak perfect French and assuming they must also be an excellent judge of wine, fashion and philosophy. We confuse style for substance and
we anthropomorphize the speaker. That in turn tempts us into two mythical narratives: Myth 1: “If we just scale up the models and give them more ‘juice’ then true reasoning will eventually emerge.”

Bigger LLMs do get smoother and more impressive. But their core trick – word prediction – never changes. It’s still mimicry, not understanding. One assumes intelligence will magically emerge from quantity, as though making tires bigger and spinning them faster will eventually make a car fly. But the obstacle is architectural, not scalar: you can make the mimicry more
convincing (make a car jump off a ramp), but you don’t convert a pattern predictor into a truth-seeker by scaling it up. You merely get better camouflage and, studies have shown, even less fidelity to fact.

Myth 2: “Who cares how AI does it? If it yields truth, that’s all that matters. The ultimate arbiter of truth is reality – so cope!”

This one is especially dangerous as it stomps on epistemology wearing concrete boots. It effectively claims that the seeming reliability of LLM’s mundane knowledge should be extended to trusting the opaque methods through which it is obtained. But truth has rules. For example, a conclusion only becomes epistemically trustworthy when reached through either: 1) deductive reasoning (conclusions that must be true if the premises are true); or 2) empirical verification (observations of the real world that confirm or disconfirm claims).

LLMs do neither of these. They cannot deduce because their architecture doesn’t implement logical inference. They don’t manipulate premises and reach conclusions, and they are clueless about causality. They also cannot empirically verify anything because they have no access to reality: they can’t check weather or observe social interactions.

Attempting to overcome these structural obstacles, AI developers bolt external tools like calculators, databases and retrieval systems onto an LLM system. Such ostensible truth-seeking mechanisms improve outputs but do not fix the underlying architecture.

The “flying car” salesmen, peddling various accomplishments like IQ test scores, claim that today’s LLMs show superhuman intelligence. In reality, LLM IQ tests violate every rule for conducting intelligence tests, making them a human-prompt engineering skills competition rather than a valid assessment of machine smartness.

Efforts to make LLMs “truth-seeking” by brainwashing them to align with their trainer’s preferences through mechanisms like RLHF miss the point. Those attempts to fix bias only make waves in a structure that cannot support genuine reasoning. This regularly reveals itself through flops like xAI Grok’s MechaHitler bravado or Google Gemini’s representing America’s  Founding Fathers as a lineup of “racialized” gentlemen.

Other approaches exist, though, that strive to create an AI architecture enabling authentic thinking:

 Symbolic AI: uses explicit logical rules; strong on defined problems, weak on ambiguity;
 Causal AI: learns cause-and-effect relationships and can answer “what if” questions;
 Neuro-symbolic AI: combines neural prediction with logical reasoning; and
 Agentic AI: acts with the goal in mind, receives feedback and improves through trial-and-error.

Unfortunately, the current progress in AI relies almost entirely on scaling LLMs. And the alternative approaches receive far less funding and attention – the good old “follow the money” principle. Meanwhile, the loudest “AI” in the room is just a very expensive parrot.

LLMs, nevertheless, are astonishing achievements of engineering and wonderful tools useful for many tasks. I will have far more on their uses in my next column. The crucial thing for users to remember, though, is that all LLMs are and will always remain linguistic pattern engines, not epistemic agents.

The hype that LLMs are on the brink of “true intelligence” mistakes fluency for thought. Real thinking requires understanding the physical world, persistent memory, reasoning and planning that LLMs handle only primitively or not all – a design fact that is non-controversial among AI insiders. Treat LLMs as useful thought-provoking tools, never as trustworthy sources. And stop waiting for the parrot to start doing philosophy. It never will.

The original, full-length version of this article was recently published as Part I of a two-part series in C2C Journal. Part II can be read here.

Gleb Lisikh is a researcher and IT management professional, and a father of three children, who lives in Vaughan, Ontario and grew up in various parts of the Soviet Union.

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